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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-я и 4-я книги Царств в "еврейской" Библии первоначально составляли одну книгу "Цари", евр. Melachim, и только с начала XVI в. по Рождеству Xристову эта книга является разделенной на две - начиная с Бомбергского издания еврейской Библии 1517: года, две части неразделенной прежде книги называются особыми титлами: Melachim I и Melachim II, - несомненно, под влиянием греческой Библии LXXи, в которой с самого начала были две книги, в связи с книгами Самуила (или 1: и 2: Царств) именовавшиеся: βασιλειω̃ν τρίτη, βασιλειω̃ν τετράρτη. Однако в этой греческой версии, с одной стороны, не вполне точной является самая терминология - передача melachim (цари) через βασιλειαί (царства). Блаженный Иероним говорит: "Melachim id est Regum, qui tertio et tquarto Regum (Regnorum) volumine continetur... Meliusque multo Melachim id est Regun, quam Mamlachoth id est Regnorum dicere. Non enim multarum gentium ragna describit, sed inius israelitici populi". Действительно, 3-я и 4-я книги Царств содержат в себе историю собственно царской власти и царей (не теократии вообще) у одного и того же еврейского народа, почему название "Цари" более отвечает их содержанию, чем "Царства". С другой стороны, не имеет реального основания разделение единой в себе истории на две книги: последняя Глава 3: Цар. XXII и 4: Цар. I, излагающие одну историю царя израильского Охозии, только искусственно могли быть разделены по двум книгам. В действительности же обе книги и по форме, и по содержанию представляют единое неделимое целое, имея в отношении единства и законченности даже преимущество пред другими библейскими ветхозаветными книгами. Начинаются они историей славнейшего из еврейских царей Соломона, которому промыслом Божиим назначено было построить единственный по закону храм Иегове; а заканчивается изображением гибели Иудейского царства, прекращением династии Давида и сожжения храма Иерусалимского, и таким образом содержат историю целого, вполне законченного периода библейско-еврейской истории (ср. 3: Цар. VI:1): ecли период от исхода евреев из Египта до Соломона был переходным временем странствования и войн, и еще Давид был "человеком войны" (1: Пар. XXVIII:3), а в религиозном отношении означенное время было периодом подвижного святилища - скинии (2: Цар. VII:6-7), то с Соломона, "мужа мира" (1: Пар. XXI:9), для Израиля наступило время всецелого, покойного, прочного владения обетованной землей (2: Цар. VII:10-11; 3: Цар. V:3-4, евр 17-18), соответственно чему именно Соломон построил неподвижный "дом" имени Иеговы (2: Цар. VII:13; 3: Цар. V:5; VI:12, 38; VII:51).

Единство обеих книг простирается также на форму изложения, стиля и писательских приемов священного автора. Через всю книгу проходит одна, строго выдержанная точка зрения - теократическое воззрение о зависимости исторических судеб Израиля от искренности и чистоты его веры; всюду здесь встречаются замечания поучительного, религиозно-нравственного свойства, так что истории "царей" еврейских есть, можно сказать, церковно-историческое произведение на ветхозаветной почве. Форма и метод историографии 3-й и 4-й книг Царств строго определенны и одинаковы на всем их протяжении: о каждом царе сообщается время вступления его на царство, определяется общая продолжительность его царствования, делается характеристика и более или менее подробное описание его деятельности; наконец, дата смерти и указание источника сведений о данном царе. Период времени, обнимаемый содержанием 3-й и 4-й книг Царств равняется приблизительно четыремстам пятидесяти лет: с воцарения Соломона - около 1015: года до Р. X. до освобождения в Вавилоне из темницы царя Иехонии (4: Цар. XXV:27-30) в 37: году по его переселении в плен, т. е. (599: г. -37: г.) в 562: году до Р. X. По Иосифу Флавию (Иудейские Древности, кн. X, гл. 8, § 4), цари из рода Давидова царствовали 514: лет, следовательно без Давида, царствование которого описано в 2: Цар., - 474: года; сожжение храма, по мнению названного историка (там же, § 5), произошло спустя 476: лет после его сооружения . Этот период истории Израиля сам собой распадается на три меньших периода или эпохи, соответственно которым могут быть разделены на три части и 3-й и 4-й книг Царств: 1) период царствования Соломона, 3: Цар. 1-XI; 2) период синхронистической истории обоих царств Еврейских, Иудейского и Израильского, от разделения до падения северного - Израильского царства, 3: Цар. XII-4: Цар. XVII; 3) период одиночного существования южного - Иудейского царства с момента разрушения Израильского царства до падения Иерусалима и Иудеи под оружием Xалдеев, 4: Цар. XVIII-XXV. Для каждой из этих эпох священный писатель имел у себя свой особый источник: а) для истории Соломона таким источником была "Книга дел Соломоновых", евр. Sepher dibre - Schelomoh, LXX: βιβλίον τω̃ν ρημάτων Σαλομών, Vulg.: liber verborum dierum Salomons, слав.: "Книга словес Соломоних" (3: Цар. XI:41); б) для истории царей южного царства, от Ровоама до Иоакима включительно, - "летопись царей Иудейских", Sеpher dibre - hajamimlemalche lehudah, βιβλίον λόγων τω̃ν ημερω̃ν τοι̃ς βασιλευ̃σι Ιου̃δα, liber verborum dierum regum Juda, "Книга словес царей Иудиных" (3: Цар. XIV:29; XV:7; XXII:46; 4: Цар. VIII:23; XII:20; XIV:18; XV:6, 15, 36; XXIV:5: и др.) и в) для истории царей северного царства - "летопись царей Израильских" (3: Цар. XIV:19; XV:31; XVI:5, 14, 20, 27; XXII:39; 4: Цар. I:18; X:34; XII:8, 12: и др.) . Содержание и характер цитируемых источников остаются неизвестными; однако не подлежит сомнению, что они были отдельными, самостоятельными произведениями (для каждой из трех указанных эпох священный писатель пользуется каким-либо одним источником, не упоминая о двух других); что они содержали более того, что заимствовал из них писатель (обычная его формула: "прочие дела писаны в книге...") и что при написании 3-й и 4-й книг Царств означенные источники не только существовали, но и были в весьма большой известности у народа. Из снесения рассматриваемых цитат из книг Царстве параллельными им местами из книги 2: Паралипоменон можно видеть, что все три упомянутых источника были писаниями пророков, которые вообще были единственными историографами в библейской древности (ср. 3: Цар. XI:41: с 2: Пар. IX:29; 3: Цар. XIV:21: с 2: Пар. XII:15; 3: Цар. XV:1-8: с 2: Пар. XIII:22; ср. также 4: Цар. XVIII:13-XX:19: с Ис. XXXVI-XXXIX; Иер. LII с 4: Цар. XXIV-XXV). Напротив, мнение Делича и др. о светском происхождении летописей царей, послуживших источниками для 3-й и 4-й книг Царств, - о составлении их упомянутыми в 2: Цар. VIII:16; 3: Цар. IV:3: mazkir’aми (LXX: υπομνηματόγραφος, слав. памятописец, русск. дееписатель), не может найти себе подтверждения в библейском тексте. По словам блаженного Феодорита, "каждый пророк имел обычай описывать события, в это время совершавшиеся, ему современные. Другие же, совокупив это воедино, составили книги Царств" ("Толкование на книги Царств", предисловие, см. вопр. 4: на 2: Цар. и 49: на 4: Цар.). Боговдохновенное достоинство книг Царств этим само собою предполагается.

Время написания 3-й и 4-й книг Царств может быть с вероятностью определено - из упоминания об освобождении Иехонии (562: г.) и отсутствия в книгах указания о конце плена и указе Кира (536: г.) , второй половиной вавилонского плена, около половины VI столетия до Р. X. Писатель книг неизвестен: определенных указаний на автора в книгах нет. Талмудическое предание (Baba batra 15: f. 5) считает писателем 3-й и 4-й книг Царств пророка Иеремию. Но если в пользу этого предположения могло бы говорить сходство некоторых мест из книг Царств с книгами пророка Иеремии (ср. 4: Цар. XXV с Иер. LII), то прямо против него говорит: а) время и б) место написания 3-й и 4-й книг Царств, поскольку это время и место могут быть определены с вероятностью. Мы видели, что 3-я и 4-я книг Царств могли быть написаны не ранее второй половины плена вавилонского; в таком случае пророк Иеремия был бы тогда уже столетним старцем; но известно, что пророк Иеремия в первые же годы пленения уведен был иудеями в Египет (Иер. XLIII:6), где вскоре принял мученическую смерть от соплеменников (ср. Четьи-Минеи, под 1: мая). Невероятно также, чтобы Египет был местом написания 3-й и 4-й книг Царств: не для малой группы египетских беглецов из иудеев требовалось составление такого произведения, а для основной части народа Божия, т. е. плененной в Вавилоне. Последний и является вероятным местом происхождения обеих книг (указание на это видели, между прочим, в 3: Цар. IV:24, Евр. V:4), и если указаний на жизнь Египта в наших книгах почти нет, то вавилонская жизнь и события из истории Ново-Xалдейского царства многоразлично отразились в этих книгах. Но если пророк Иеремия не был писателем 3-й и 4-й книг Царств, то он все же влиял своей книгой на священного писателя 3-й и 4-й книг Царств (ср. Иер. LII и 4: Цар. XXV). Принятие книг в канон (в раздел "nebim rischonim" - "пророки первые, раннейшие") во всяком случав говорит о высоком достоинстве и авторитете их в иудейской церкви. Цель книг нравоучительная - показать, что "пока Израиль умел пользоваться Божественным промышлением, он жил в мире и тишине, и все ему были покорны; но когда он терял помощь Божию, он подвергался неприятным нападениям" (блаж. Феодорит, толк. на 4: Цар. вопр. 31).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Many histories are books of kings and their reigns, to which the affairs of their kingdoms are reduced; this is a piece of honour that has commonly been paid to crowned heads. The holy Scripture is the history of the kingdom of God among men, under the several administrations of it; but there the King is one and his name one. The particular history now before us accounts for the affairs of the kingdoms of Judah and Israel, yet with special regard to the kingdom of God among them; for still it is a sacred history, much more instructive and not less entertaining than any of the histories of the kings of the earth, to which (those of them that are of any certainty) it is prior in time; for though there were kings in Edom before there was any king in Israel, Gen. xxxvi. 31 (foreigners, in that point of state, got the precedency), yet the history of the kings of Israel lives, and will live, in holy Writ, to the end of the world, whereas that of the kings of Edom is long since buried in oblivion; for the honour that comes from God is durable, while the honour of the world is like a mushroom, which comes up in a night and perishes in a night.--The Bible began with the story of patriarchs, and prophets, and judges, men whose converse with heaven was more immediate, the record of which strengthens our faith, but is not so easily accommodated to our case, now that we expect not visions, as the subsequent history of affairs like ours under the direction of common providence; and here also we find, though not many types and figures of the Messiah, yet great expectations of him; for not only prophets, but kings, desired to see the great mysteries of the gospel, Luke x. 24--The two books of Samuel are introductions to the books of the Kings, as they relate the origin of the royal government in Saul and of the royal family in David. These two books give us an account of David's successor, Solomon, the division of his kingdom, and the succession of the several kings both of Judah and Israel, with an abstract of their history down to the captivity. And as from the book of Genesis we may collect excellent rules of economics, for the good governing of families, so from these books we may collect rules of politics, for the directing of public affairs. There is in these books special regard had to the house and lineage of David, from which Christ came. Some of his sons trod in his steps, and others did not. The characters of the kings of Judah may be thus briefly given:--David the devout, Solomon the wise, Rehoboam the simple, Abijah the valiant, Asa the upright, Jehoshaphat the religious, Jehoram the wicked, Ahaziah the profane, Joash the backslider, Amaziah the rash, Uzziah the mighty, Jotham the peaceable, Ahaz the idolater, Hezekiah the reformer, Manasseh the penitent, Amon the obscure, Josiah the tender-hearted, Jehoahaz, Jehoiakim, Jehoiachin, and Zedekiah, all wicked, and such as brought ruin quickly on themselves and their kingdom. The number of the good and bad is nearly equal, but the reigns of the good were generally long and those of the bad short, the consideration of which will make the state of Israel not altogether so bad in this period as at first it seems. In this first book we have, I. The death of David, ch. i. and ii. II. The glorious reign of Solomon, and his building the temple (ch. iii.-x.), but the cloud his sun set under, ch. xi. III. The division of the kingdoms in Rehoboam, and his reign and Jeroboam's, ch. xii.-xiv. IV. The reigns of Abijah and Asa over Judah, Baasha and Omri over Israel, ch. xv. and xvi. V. Elijah's miracles, ch. xvii.-xix. VI. Ahab's success against Benhadad, his wickedness and fall, ch. xx.-xxii. And in all this history it appears that kings, though gods to us, are men to God, mortal and accountable.

In this chapter we have, I. David declining in his health, ver. 1-4. II. Adonijah aspiring to the kingdom, and treating his party, in order to it, ver. 5-10. III. Nathan and Bathsheba contriving to secure the succession to Solomon, and prevailing for an order from David for the purpose, ver. 11-31. IV. The anointing of Solomon accordingly, and the people's joy therein, ver. 32-40. V. The effectual stop this put to Adonijah's usurpation, and the dispersion of his party thereupon, ver. 41-49. VI. Solomon's dismission of Adonijah upon his good behaviour, ver. 50-53.
Adam Clarke: Commentary on the Bible - 1831
Preface to the First Book of the KingsOtherwise Called the Third Book of the Kings
In the most correct and ancient editions of the Hebrew Bible, the two books of Kings make but one, with sometimes a little break, the first book beginning with 1 Samuel 22:40. Some of the ancient fathers seem to have begun the First Book of Kings at the death of David, Kg1 2:12. The more modern copies of the Hebrew Bible have the same division as ours; but in the time of the Masoretes they certainly made but one book; as both, like the books of Samuel, are included under one enumeration of sections, verses, etc., in the Masora.
The titles to these books have been various, though it appears from Origen that they had their name from their first words, והמלך דוד vehammelech David, "and King David;" as Genesis had its name from בראשית bereshith, "in the beginning." The Septuagint simply term it βασιλειων, of reigns, or kingdoms; of which it calls Samuel the first and second, and these two the third and fourth. The Vulgate has Liber Regum tertius; secundum Hebraeos, Liber Malachim: "The Third Book of Kings; but, according to the Hebrews, the First Book of Malachim." The Syriac has, "Here follows the Book of the Kings who flourished among this ancient people; and in this is also exhibited the history of the prophets who flourished in their times." The Arabic has the following title: "In the name of the most merciful and compassionate God; the Book of Solomon, the son of David the prophet, whose benedictions be upon us. - Amen."
The author of these books is unknown: that they are a compilation out of public and private records, as the books of Samuel are, there is little doubt; but by whom this compilation was made nowhere appears. Some have attributed it to Isaiah and to Jeremiah, because there are several chapters in both these prophets which are similar to some found in the first and second books of Kings; compare 2 Kings 18, 19, and 20, with Isaiah 36, 37, 38, and Isa 39:1-8; and Kg2 24:18; Kg2 25:1, etc., with Jer 52:1, etc.
But rather than allow those prophets to be the authors or compilers of these books, some very learned men have judged that the chapters in question have been taken from the books of Kings in after times, and inserted in those prophets. It is worthy of remark that the fifty-second chapter found in Jeremiah is marked so as to intimate that it is not the composition of that prophet; for at the end of Jeremiah 51 we find these words, Thus far are the words of Jeremiah; intimating that the following chapter is not his.
But the most common opinion is, that Ezra was the author, or rather the compiler of the history found in these books. Allowing only the existence of ancient documents from which it was compiled, it appears,
1. That it is the work of one person; as is sufficiently evident from the uniformity of the style, and the connection of events.
2. That this person had ancient documents from which he compiled, and which he often only abridged, is evident from his own words, The rest of the acts of such and such a prince, are they not written in the Chronicles of the Kings of Judah, or of Israel, which occur frequently.
3. These books were written during or after the Babylonish captivity, as at the end of the second book that event is particularly described. The author states also, Kg2 17:23, that Israel was, in his time, in captivity in Assyria, according to the declaration of God by his prophets.
4. That the writer was not contemporary with the facts which he relates, is evident from the reflections he makes on the facts that he found in the memoirs which he consulted. See 2 Kings 17:6-24.
5. There is every reason to believe that the author was a priest or a prophet; he studies less to describe acts of heroism, successful battles, conquests, political address, etc., than what regards the temple, religion, religious ceremonies, festivals, the worship of God, the piety of princes, the fidelity of the prophets, the punishment of crimes, the manifestation of God's anger against the wicked, and his kindness to the righteous. He appears everywhere strongly attached to the house of David; he treats of the kings of Israel only accidentally; his principal object seems to be the kingdom of Judah, and the matters which concern it.
Now, all this agrees well with the supposition that Ezra was the compiler of these books. He was not only a priest, a zealous servant of God, and a reformer of the corruptions which had crept into the Divine worship, but is universally allowed by the Jews to have been the collector and compiler of the whole sacred code, and author of the arrangement of the different books which constitute the Old Testament. If some things be found in these books of Kings which do not agree to his time, they may be easily accounted for on his often taking the facts as he found them in the documents which he consults, without any kind of alteration; and this is so far a proof of his great sincerity and scrupulous exactness.
The First Book of Kings contains the history of one hundred and nineteen years, from A.M. 2989 to A.M. 3108. It contains a great variety of interesting particulars, the chief of which are the following: The death of David; the reign of Solomon; the building and dedication of the temple; the building of Solomon's palace; an account of his great wisdom; his magnificence, and his fall; the division of Israel and Judah under Rehoboam; the idolatry of the ten tribes over whom Jeroboam became king. It states how Judah, Benjamin, and Levi attached themselves to the house of David; how Rehoboam was attacked by Shishak, king of Egypt, who pillaged the temple; how Baasha destroyed the house of Jeroboam, and seized on the government of Israel; how Jehu predicted the ruin of Baasha; how Ahab married the impious Jezebel, and persecuted the prophets of the Lord. It relates the acts of Elijah; the destruction of the prophets of Baal; the cruel death of Naboth; the death of Ahab; the good reign of Jehoshaphat, king of Judah; and the wicked reign of Ahaziah, king of Israel, etc. See Calmet's preface to the first and second books of Kings.

David, grown old, is, by the advice of his physicians, cherished by Abishag the Shunammite, Kg1 1:1-4. Adonijah conspires with Joab and Abiathar to seize on the government, Kg1 1:5-10. Nathan and Bathsheba communicate these tidings to the aged king, vv. 11-27. David immediately pronounces Solomon his successor, and causes Zadok and Nathan to proclaim and anoint him king, Kg1 1:28-40. Adonijah and his friends hear of it, are afraid, and flee away, Adonijah laying hold on the horns of the altar, from which he refuses to go till Solomon shall promise him his life; this he does, and banishes him to his own house, Kg1 1:41-53.
3 Kings (1 Kings) 1:1
Albert Barnes: Notes on the Bible - 1834
Introduction to 1 and 2 Kings
The Greek translators, known as the Septuagint, who separated the "Book of the Law of Moses" into five parts, and the "Book of Samuel" into two, made the division, which is now almost universally adopted, of the original "Book of Kings" into a "First" and a "Second Book." The separation thus made was followed naturally in the early Latin versions, which were formed from the Greek; and when Jerome set forth the edition now called "The Vulgate," he followed the custom which he found established. The general adoption of the Vulgate by the Western Church caused the arrangement introduced by the Septuagint to obtain almost universal acceptance.
The work is named from its contents, since the entire subject of the whole is the history of the "kings" of Israel and Judah from the accession of Solomon to the Babylonian captivity.
1. The unity of the work is proved by the marked and striking simplicity and regularity of the plan. The work is, from first to last a history of the kings in strict chronological order, on the same system, and on a uniform scale. Exceptions to this uniformity in the larger space bestowed on the reigns of a few monarchs are due to the principle of treating with the greatest fullness the parts of the history theocratically of most importance.
A second evidence of unity is the general uniformity of style and language - a uniformity admitted by all writers, and one which is only slightly infringed in two or three instances, where the irregularity may be accounted for by a diversity in the sources used by the author and a close following of the language which he found in those sources.
To these general heads of evidence may be added certain peculiarities of thought or expression which pervade the two books, all of them indicating with greater or less certainty a single author.
2. Some have thought from the continuity of the narrative, from the general resemblance of the style, and from the common employment of a certain number of words and phrases, that the six "books," commencing with Judges and terminating with the Second Book of Kings, are the production of a single writer, and constitute in reality a single unbroken composition. Others consider these arguments far from conclusive. The continuity of the narrative is formal, and may be due to the after arrangements of a Rev_iser, such as Ezra is commonly believed to have been.
So far as the mere idiom of the language goes, it is perhaps true that we cannot draw a marked line between Kings and Samuel. But many of the traits most characteristic of the writer of Kings are wholly wanting in the other (and probably earlier) composition. For these and other reasons the "Books of Kings" may claim distinctness and separateness.
3. There are two grounds upon which, apart from all traditional notices, the date of a historical work may be determined, namely, the peculiarities of the diction, and the contents.
The language of Kings belongs unmistakably to the period of the captivity. It is later than that of Isaiah, Amos, Hosea, Micah, Joel, and Nahum, earlier than that of Chronicles, Ezra, Nehemiah, Haggai, and Zechariah. In general character it bears a close resemblance to the language of Jeremiah and Ezekiel; and may be assigned to the sixth century before our era.
The result obtainable from the contents is similar, only somewhat more definite. Assuming the last detached section of the work Kg2 25:27-30 to be an integral portion of it, we obtain the year 561 B. C. - the first year of Evil-Merodach - as the earliest possible date of the completion of the composition. Again, from the fact that the work contains no allusion at all to the return of the Jews from their captivity, we obtain for the latest possible date the year 538 B. C., the year of the return under Zerubbabel: or in other words between the death of Nebuchadnezzar and the accession of Cyrus in Babylon. Linguistic and other considerations favor the belief that the actual completion was early in this period - about 560 B. C.; and it is not improbable that the greater part of the work was written as early as 580 B. C. - i. e. some twenty years pRev_iously.
4. Jewish tradition assigns the authorship of Kings to Jeremiah; and there are very weighty arguments in favor of this view. There is a very remarkable affinity between the language of Kings and that of the admitted writings of the prophet. The matter moreover, of the two works, so far as the same events are treated, is in the closest harmony, those points being especially singled out for insertion, of which Jeremiah had personal knowledge and in which he took a special interest. Another argument of very considerable force is drawn from the entire omission of any notice at all of Jeremiah in Kings, which would have been very strange and unnatural in any other historian, considering the important part which Jeremiah played in the transactions of so many reigns, but which is completely intelligible on the hypothesis of his authorship of Kings: it is then the natural fruit and sign of a becoming modesty and unselfishness.
Still, though Jeremiah's authorship appears, all things considered, to be highly probable, we must admit that it has not been proved, and is therefore to some extent uncertain.
5. The author of Kings cites as authorities on the subject matter of his history three works:
(1) the "book of the acts of Solomon" Kg1 11:41;
(2) the "book of the chronicles of the kings of Israel" (Kg1 14:19, etc.); and
(3) the "Book of the Chronicles of the Kings of Judah" (Kg1 14:29, etc.).
His own history was, at least in part, derived from these works. Lesser works were also open to him. Further, the writer had probably access to a work of a different character from any of those quoted by the author of Chronicles, namely, a collection of the miracles of Elisha, made probably in one of the schools of the prophets.
Hence, the sources of Kings may be considered threefold, consisting, first, of certain general historical documents called the "Books of the Chronicles of the Kings;" secondly, of some special treatises on the history of particular short periods; and, thirdly, of a single work of a very peculiar character, the private biography of a remarkable man.
The "books of the chronicles of the kings" were probably of the nature of public archives, - state-annals, that is, containing an account of the chief public events in the reign of each king, drawn up by an authorized person. With the Israelites the authorized person was probably in almost every case a prophet. The prophets regarded this as one of their principal duties, as we see by the examples of Isaiah Ch2 26:22; isa 36-38, Jeremiah jer 39-43:7; 52, and Daniel Dan. 1-6. At the close of every reign, if not even in its course, an addition was probably made to the "book of the chronicles of the kings" by the prophet who held the highest position at the period.
But the prophets, in addition to these formal official writings, composed also historical works which were on a somewhat larger scale, and were especially more full in the account which they gave of religious matters. Compare for example, the difference between the prophetical monograph and the drier abstract of the "book of the chronicles," contained in the historical chapters of Isaiah isa 36-39, and the parallel chapters of the Second Book of Kings 2 Kings 18-20. Compare also jer 39-44 with 2 Kings 25:1-26. Further, comparing generally the history as given in Chronicles with the corresponding history in Kings, the author of Chronicles seems to have followed generally the separate works of the various prophetical writers: the author of Kings, mainly the official documents. In Chronicles nothing is more noticeable than the greater fullness of the religious history of Judah. This came chiefly from the several prophetical works, and marks a contrast between their character and the ordinary character of the state-annals.
The writer of Kings was mainly a compiler. He selected, arranged, and wove into a whole, the various narratives of earlier writers whereof he made use. This is evident, both from the retention of obsolete or provincial forms in particular narratives, and from the occurrence of a number of statements which were inappropriate at the time when the compiler wrote.
The close verbal agreement between 2 Kings 18:15-20:19, and isa 36-39, can only have arisen from the writer's extracting without alteration Isaiah's account of the reign of Hezekiah as it occurred in the state-annals: and the verbal agreement between great part of Chronicles and Kings, is often best accounted for by supposing that the two writers made verbatim extracts from the same authority.
On the other hand the writer of Kings sometimes departed from the wording of his authors, and substituted expressions purely his own.
And there are passages evidently original. It is on these parts of the work that the argument in favor of Jeremiah's authorship especially rests.
6. Philologically speaking, the general condition of the text is good. But the historian has to lament an unsoundness, which, though affecting in no degree the religious character of the books, detracts from their value as documents wherein is contained an important portion of the world's civil history. The numbers, as they have come down to us in Kings, are untrustworthy, being in part self-contradictory, in part opposed to other Scriptural notices, in part improbable, if not even impossible. The defect would seem to have arisen from two causes, one common to the Hebrew Scriptures, the other unique to these books.
The common cause is corruption, partly from the fact that error in them is rarely checked by the context, partly from the circumstance that some system of abbRev_iated numerical notation has been adopted by professional scribes, and that the symbols employed by them have been mistaken one for another.
The peculiar cause of error seems to have been insertions into the text of chronological notes originally made in the margin by a commentator. The first date which occurs Kg1 6:1 seems to be a gloss of this character, and it may be suspected that to a similar origin is due the whole series of synchronisms between the dynasties of Israel and Judah. It is probable that the original work gave simply the years assigned to each king in the "books of the chronicles," without entering upon the further question, in what regnal year of the contemporary monarch in the sister kingdom each prince ascended the throne. The chief difficulties of the chronology, and almost all the actual contradictions, disappear if we subtract from the work these portions.
Excepting in this respect, the Books of Kings have come down to us, as to all essentials, in a thoroughly sound condition. The only place where the Septuagint Version differs importantly from the Hebrew text is in 1 Kings 12, where a long passage concerning Jeroboam, the son of Nebat, not now found in the Hebrew, occurs between Kg1 12:24 and Kg1 12:25. But this passage is clearly no part of the original narrative. It is a story after the fashion of the apocryphal Esdras, worked up out of the Scripture facts, with additions, which the Alexandrian writer may have taken from some Jewish authority whereto he had access, but which certainly did not come from the writer of Kings. None of its facts except possibly a single one - the age, namely, of Rehoboam at his accession belongs to the real narrative of our historian.
7. The primary character of the work is undoubtedly historical. It is the main object of the writer to give an account of the kings of Israel and Judah from Solomon's accession to the captivity of Zedekiah.
The history is, however, written - not, like most history, from a civil, but from a religious point of view. The Jews are regarded, not as an ordinary nation, but as God's people. The historian does not aim at exhibiting the mere political progress of the kingdoms about which he writes, but intends to describe to us God's treatment of the race with which lie had entered into covenant. Where he records the events of the civil history, his plan is to trace cut the fulfillment of the combined warning and promise which had been given to David Sa2 7:12-16.
Hence, events, which an ordinary historian would have considered of great importance, may be (and are) omitted by our author from the narrative; or touched slightly and hastily. . He treats with the utmost bRev_ity the conquest of Jerusalem by Shishak Kg1 14:25-26, the war between Abijam and Jeroboam Kg1 15:7, that of Amaziah with Edom Kg2 14:7, and that of Josiah with Pharaoh-Nechoh Kg2 23:29; events treated at length in the parallel passages of the Book of Chronicles.) As a general rule, the military history of the two kingdoms, which was no doubt carefully recorded in the "Books of the Chronicles," is omitted by the writer of Kings, who is content for the most part to refer his readers to the state-annals for the events which would have made the greatest figure in an ordinary secular history.
On the other hand, the special aim of the writer induces him to assign a prominent piece and to give a full treatment to events which a secular historian would have touched lightly or passed over in silence. The teaching of the prophets, and their miracles, were leading points in the religious history of the time; it was owing to them especially that the apostasy of the people was without excuse; therefore the historian who has to show that, despite the promises made to David, Jerusalem was destroyed, and the whole twelve tribes carried into captivity, must exhibit fully the grounds for this severity, and must consequently dwell on circumstances which so intensely aggravated the guilt of the people.
The character of the history that he has to relate, its general tendency and ultimate issue, naturally throw over his whole narrative an air of gloom. The tone of the work tires harmonises with that of Jeremiah's undoubted writings, and furnishes an additional argument in favor of that prophet's authorship.
The style of Kings is, for the most part, level and uniform - a simple narrative style. Occasionally, a more lofty tone is breathed, the style rising with the subject matter, and becoming in places almost poetical Kg1 19:11-12; Kg2 19:21-31. The most striking chapters are 1 Kings 8; 18; 19; 2 Kings 5; 9; 18; 19; 20.
8. The general authenticity of the narrative contained in our books is admitted. Little is denied or questioned but the miraculous portions of the story, which cluster chiefly about the persons of Elijah and Elisha. Some critics admitting that the narrative generally is derived from authentic contemporary documents - either state-annals or the writings of contemporary prophets - maintain that the histories of Elijah and Elisha come from an entirely different source, being (they hold) collections of traditions respecting those persons made many years after their deaths, either by the writer of Kings or by some other person, from the mouths of the common people. Hence, according to them, their "legendary" or "mythical" character.
But there are no critical grounds for separating off the account of Elijah, or more than a small portion of the account of Elisha, from the rest of the composition. The history of Elijah especially is so intertwined with that of the kingdom of Israel, and is altogether of so public a nature, that the "chronicles of the kings of Israel" would almost necessarily have contained an account of it; and an important part of the history of Elisha is of a similar character. Further, it is quite gratuitous to imagine that the account was not a contemporary one, or that it was left for a writer living long subsequently to collect into a volume the doings of these remarkable personages. The probability is quite the other way. As the prophets themselves were the historians of the time, it would be only natural that Elisha should collect the miracles and other remarkable deeds of Elijah; and that his own should be collected after his decease by some one of the "sons of the prophets." Add to this that the miracles, as related, have all the air of descriptions derived from eye-witnesses, being full of such minute circumstantial detail as tradition cannot possibly preserve. The whole result would seem to be that (unless we reject miracles altogether as unworthy of belief on account of an "a priori" impossibility) the account of the two great Israelite prophets in Kings must be regarded as entitled to acceptance equally with the rest of the narrative.
Both internal consistency and probability, and also external testimony, strongly support the general authenticity of the secular history contained in Kings. The empire of Solomon is of a kind with which early Oriental history makes us familiar; it occurs exactly at a period when there was room for its creation owing to the simultaneous weakness of Egypt and Assyria; its rapid spread, and still more rapid contraction, are in harmony with our other records of Eastern dominion; its art and civilization resemble these known to have pRev_ailed about the same time in neighboring countries. The contact of Judaea with Egypt, Assyria, and Babylonia, during the period covered by our books agrees with the Egyptian annals, and in some respects is most strikingly illustrated by the cuneiform inscriptions. Berosus, Manetho, Menander, Dius - the pagan historians of Babylon, Egypt, and Tyre - join with the monuments in the support which they furnish to our author's truthfulness and accuracy, as the comment appended to the text will prove abundantly.
Even the broader features of the chronology are both internally probable, and externally confirmed by the chronologies of other countries. The interval between the accession of Solomon and the captivity of Zedekiah is given as 433 12 years, which is divided among twenty-one monarchs, who belong to eighteen (or, excluding Jehoiachin, to seventeen) generations. This allows for each generation the very probable term of 25 12 years. During the portion of the history where the chronology is double, and where the chief internal difficulties occur, the divergence of the two schemes is but slight, amounting to no more than about twenty years in 240 or 250. Egyptian annals confirm approximately the Biblical dates for Shishak's invasion, and So's alliance. The Assyrian annals agree with the Hebrew in the date of the fall of Samaria, and in exhibiting Hazael and Jehu, Tiglath-Pileser and Ahaz, Sennacherib and Hezekiah, Esarhaddon and Manasseh, as contemporaries. The chronological difficulties, where such exist, do not at all exceed those with which every reader of profane historians is familiar, and which, in fact, pervade the whole of ancient chronology. They are partly to be accounted for by diversities in the mode of reckoning; while occasionally no doubt they result from a corrupt reading, or from an unauthorized interpolation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Kg1 1:1, Abishag cherishes David in his extreme age; Kg1 1:5, Adonijah, David's darling, usurps the kingdom; Kg1 1:11, By the council of Nathan, Kg1 1:15, Bath-sheba moves the king, Kg1 1:22, and Nathan seconds her; Kg1 1:28, David renews his oath to Bath-sheba; Kg1 1:32, Solomon, by David's appointment, being anointed king by Zadok and Nathan, the people triumph; Kg1 1:41, Jonathan bringing the news, Adonijah's guests fly; Kg1 1:50, Adonijah, flying to the horns of the altar, upon his good behaviour, is dismissed by Solomon.
Carl Friedrich Keil and Franz Delitzsch
Anointing And Accession Of Solomon - 1 Kings 1
The attempt of Adonijah to seize upon the throne when David's strength was failing (3Kings 1:1-10), induced the aged king, as soon as it was announced to him by Bathsheba and the prophet Nathan, to order Solomon to be anointed king, and to have the anointing carried out (vv. 11-40); whereupon Adonijah fled to the altar, and received pardon from Solomon on condition that he would keep himself quiet (3Kings 1:41-53).
Geneva 1599
Now king David was (a) old [and] stricken in years; and they covered him with clothes, but he gat no (b) heat.
The Argument - Because the children of God should expect no continual rest and quietness in this world, the Holy Spirit sets before our eyes in this book the variety and change of things, which came to the people of Israel from the death of David, Solomon, and the rest of the kings, to the death of Ahab. Declaring that flourishing kingdoms, unless they are preserved by God's protection, (who then favours them when his word is truly set forth, virtue esteemed, vice punished, and concord maintained) fall to decay and come to nothing as appears by the dividing of the kingdom under Rehoboam and Jeroboam, who were one people before and now by the just punishment of God were made two. Judah and Benjamin were under Rehoboam, and this was called the kingdom of Judah. The other ten tribes held with Jeroboam, and this was called the kingdom of Israel. The king of Judah had his throne in Jerusalem, and the king of Israel in Samaria, after it was built by Omri Ahab's father. Because our Saviour Christ according to the flesh, comes from the stock of David, the genealogy of the kings of Judah is here described, from Solomon to Joram the son of Jehoshaphat, who reigned over Judah in Jerusalem as Ahab did over Israel in Samaria.
(a) He was about 70 years old, (2Kings 5:4).
(b) For his natural heat was worn away with travels.
John Gill
INTRODUCTION TO 1 KINGS 1
This chapter gives an account of the infirmities of David in his old age, and the method used to relieve him under them, 3Kings 1:1; of the preparation his son Adonijah made to usurp the throne, 3Kings 1:5; of Bathsheba's address to the king upon it, in favour of her son Solomon, on which she was put by, Nathan the prophet, and seconded in it by him, 3Kings 1:11; when the king with an oath confirmed the succession of Solomon in the kingdom, and ordered Nathan the prophet, and Zadok the priest, to anoint him, which was accordingly done with great ceremony, to the satisfaction of the king and his servants, 3Kings 1:28; the news of which being brought to Adonijah and his friends, struck them with terror, and on which they dispersed, 3Kings 1:41; and upon the promise of Adonijah, that he would behave well to Solomon, he was pardoned and dismissed, having fled and lain hold on the horns of the altar, 3Kings 1:51.
John Wesley
Old - Being in the end of his seventieth year. No heat - Which is not strange in a person who had been exercised with so many hardships in war, and with such tormenting cares, and fears, and sorrows, for his own sins (as divers of his Psalms witness) and for the sins and miseries of his children and people. Besides, this might be from the nature of his bodily distemper.
Robert Jamieson, A. R. Fausset and David Brown
ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (3Kings 1:1-4)
Now king David was old--He was in the seventieth year of his age (2Kings 5:4-5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely, if we may say it, exhausted the energies of David's strong constitution (1Kings 16:12). In modern Palestine and Egypt the people, owing to the heat of the climate, sleep each in a "separate" bed. They only depart from this practice for medical reasons (Eccles 4:11). The expedient recommended by David's physicians is the regimen still prescribed in similar cases in the East, particularly among the Arab population, not simply to give heat, but "to cherish," as they are aware that the inhalation of young breath will give new life and vigor to the worn-out frame. The fact of the health of the young and healthier person being, as it were, stolen to support that of the more aged and sickly is well established among the medical faculty. And hence the prescription for the aged king was made in a hygienic point of view for the prolongation of his valuable life, and not merely for the comfort to be derived from the natural warmth imparted to his withered frame [PORTER, Tent and Khan]. The polygamy of the age and country may account for the introduction of this practice; and it is evident that Abishag was made a concubine or secondary wife to David (see on 3Kings 2:22).
1:11:1: Եւ արքայ Դաւիթ ծերացեալ եւ անցեալ զաւուրբք. եւ ծածկէին զնա հանդերձիւք, եւ ո՛չ ջեռնոյր։
1 Դաւիթ արքան տարիքն առել, ծերացել էր. նրան զգեստներով ծածկում էին, բայց նա չէր տաքանում:
1 Դաւիթ թագաւորը ծերացած ու տարիքը առած ըլլալով, զանիկա հանդերձներով կը ծածկէին, բայց չէր տաքնար։
Եւ արքայ Դաւիթ ծերացեալ եւ անցեալ զաւուրբք, եւ ծածկէին զնա հանդերձիւք եւ ոչ ջեռնոյր:

1:1: Եւ արքայ Դաւիթ ծերացեալ եւ անցեալ զաւուրբք. եւ ծածկէին զնա հանդերձիւք, եւ ո՛չ ջեռնոյր։
1 Դաւիթ արքան տարիքն առել, ծերացել էր. նրան զգեստներով ծածկում էին, բայց նա չէր տաքանում:
1 Դաւիթ թագաւորը ծերացած ու տարիքը առած ըլլալով, զանիկա հանդերձներով կը ծածկէին, բայց չէր տաքնար։
zohrab-1805▾ eastern-1994▾ western am▾
1:11:1 Когда царь Давид состарился, вошел в {преклонные} лета, то покрывали его одеждами, но не мог он согреться.
1:1 καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith πρεσβύτερος πρεσβυτερος senior; older προβεβηκὼς προβαινω step ahead; advance ἡμέραις ημερα day καὶ και and; even περιέβαλλον περιβαλλω drape; clothe αὐτὸν αυτος he; him ἱματίοις ιματιον clothing; clothes καὶ και and; even οὐκ ου not ἐθερμαίνετο θερμαινω warm
1:1 וְ wᵊ וְ and הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֙ dāwˌiḏ דָּוִד David זָקֵ֔ן zāqˈēn זקן be old בָּ֖א bˌā בוא come בַּ ba בְּ in † הַ the יָּמִ֑ים yyāmˈîm יֹום day וַ wa וְ and יְכַסֻּ֨הוּ֙ yᵊḵassˈuhû כסה cover בַּ ba בְּ in † הַ the בְּגָדִ֔ים bbᵊḡāḏˈîm בֶּגֶד garment וְ wᵊ וְ and לֹ֥א lˌō לֹא not יִחַ֖ם yiḥˌam חמם be hot לֹֽו׃ lˈô לְ to
1:1. et rex David senuerat habebatque aetatis plurimos dies cumque operiretur vestibus non calefiebatNow king David was old, and advanced in years: and when he was covered with clothes he was not warm.
1:1. Now king David had become elderly, and he had many days in his lifetime. And though he was covered with clothes, he was not warmed.
1:1. Now king David was old [and] stricken in years; and they covered him with clothes, but he gat no heat.
1. Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat.
1:1 Now king David was old [and] stricken in years; and they covered him with clothes, but he gat no heat:
1:1 Когда царь Давид состарился, вошел в {преклонные} лета, то покрывали его одеждами, но не мог он согреться.
1:1
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
πρεσβύτερος πρεσβυτερος senior; older
προβεβηκὼς προβαινω step ahead; advance
ἡμέραις ημερα day
καὶ και and; even
περιέβαλλον περιβαλλω drape; clothe
αὐτὸν αυτος he; him
ἱματίοις ιματιον clothing; clothes
καὶ και and; even
οὐκ ου not
ἐθερμαίνετο θερμαινω warm
1:1
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִד֙ dāwˌiḏ דָּוִד David
זָקֵ֔ן zāqˈēn זקן be old
בָּ֖א bˌā בוא come
בַּ ba בְּ in
† הַ the
יָּמִ֑ים yyāmˈîm יֹום day
וַ wa וְ and
יְכַסֻּ֨הוּ֙ yᵊḵassˈuhû כסה cover
בַּ ba בְּ in
† הַ the
בְּגָדִ֔ים bbᵊḡāḏˈîm בֶּגֶד garment
וְ wᵊ וְ and
לֹ֥א lˌō לֹא not
יִחַ֖ם yiḥˌam חמם be hot
לֹֽו׃ lˈô לְ to
1:1. et rex David senuerat habebatque aetatis plurimos dies cumque operiretur vestibus non calefiebat
Now king David was old, and advanced in years: and when he was covered with clothes he was not warm.
1:1. Now king David had become elderly, and he had many days in his lifetime. And though he was covered with clothes, he was not warmed.
1:1. Now king David was old [and] stricken in years; and they covered him with clothes, but he gat no heat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-4: ст., как затем и ст. 5-10, образуют введение к главному рассказу 1: главы - о вступлении Соломона на царство: как дряхлость Давида (1-4), так и заговор Адонии (5-10) могут объяснить, почему Соломон еще при жизни Давида занял престол его. Ст. 1: начинается соединительным союзом же, как и некоторые другие ветхозаветные книги (Исход, Левит, Числ, Иисуса Навина, Судей, Руфь, 1-я Царств, 3: Паралипоменон, 1-я Ездры, Иезекииля, Ионы), что не необходимо указывает на связь содержания последующей библейской книги с предыдущей, но в данном случае 3: Цар. I-II представляют как бы органическую часть 2-й книги Царств, заканчивая изложенную там историю царствования Давида. Возраст Давида в описываемый в 3: Цар. 1-II момент равнялся, судя по II гл. 11: ст. сн. 2: Цар. II:4-5, семидесяти лет. Болезнь и дряхлость (marasmus senilis) Давида в эти не столь еще преклонные годы являются последствием чрезвычайных трудов и испытаний, понесенных им в пору юности и в зрелом возрасте (указание на преждевременную старость Давида видят уже в 2: Цар. XXI:16-17). Слабосилием Давида объясняется и недостаток теплоты в его организме, упадок температуры тела (Мидраш объясняет болезнь Давида как последствие явления Ангела 2: Цар. XXIV. По мнению Клерика, отсутствие теплоты в теле Давида произошло "ex nimio mulierum usu". То и другое - произвольные догадки). Средство, рекомендованное Давиду слугами или врачами (И. Флав. Иуд. Древн. VII, 14, 3) - согревание дыханием молодой девушки, странное для европейских понятий, известно было в древности, напр., рекомендовалось Галеном (Method medicin 8, 7. См. Trusen Sitten, Gebräuche u. Krankneit d. Hebraer, s. 257): по-видимому, имелось в виду "присутствием особи другого пола увеличить сопротивление организма внешним вредным влияниям и таким образом несколько продлить жизнь" (В. Недзвецкий. Библейская гигиена и макробиотика. Вера и Церковь, 1902, т. I, с. 574. Г. Попов. Библейские данные о различных болезнях. Киев, 1904, стр. 73). Упоминание здесь об Ависаге тем уместнее, что позже (II:13: сл.) Адония пытался было через брак с нею достигнуть престола. Ависага названа "Сунамитянка" (LXX: Σωναμίτις, Vulg.: Sunamitis, слав. Суманитяныня), как называется и благочестивая женщина, давшая приют пророку Елисею (4: Цар. IV:12, 25), - по имени города Сунем или Coнaм (eвp. Schunem, LXX Σουνάμ или Σωνάμ) в колене Иссахаровом (Нав. XIX:18), против гор Гелвуя (1: Цар. XXVIII:4), близ Кармила (4: Цар. IV:25); еще во времена блаж. Иеронима "в пределах Севасты, в Акраваттине, было селение Саним" (Onomastic. 897); теперь Sulam (Robinson, Palästina, III, 402. Guenin, Palästina, I, 112). Имя невесты в кн. Песнь Песней "Суламита", евр. Schulamith, LXX Σουναμίτις (VII:1), вероятно, тождественно с названием "Сунамитянка". Ависага "ходила" (schocheneth, LXX θάλπουσα, слав. греющи) за Давидом, "прислуживала" ему (ст. 4), "возлежала на груди" его (ст. 2) - была действительной женой его (по Xаргуму, лишь amica); однако осталась девственницей, что и могло особенно привлекать к ней Адонию (II:13: и д.) .
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Introduction. B. C. 1015.

1 Now king David was old and stricken in years; and they covered him with clothes, but he gat no heat. 2 Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat. 3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king. 4 And the damsel was very fair, and cherished the king, and ministered to him: but the king knew her not.
David, as recorded in the foregoing chapter, had, by the great mercy of God, escaped the sword of the destroying angel. But our deliverances from or through diseases and dangers are but reprieves; if the candle be not blown out, it will burn out of itself. We have David here sinking under the infirmities of old age, and brought by them to the gates of the grave. He that cometh up out of the pit shall fall into the snare; and, one way or other, we must needs die. 1. It would have troubled one to see David so infirm. He as old, and his natural heat so wasted that no clothes could keep him warm, v. 1. David had been a valiant active man and a man of business, and very vehement had the flame always been in his breast; and yet now his blood is chilled and stagnated, he is confined to his bed, and there can get no heat. He was now seventy years old. Many, at that age, are as lively and fit for business as ever; but David was now chastised for his former sins, especially that in the matter of Uriah, and felt from his former toils and the hardships he had gone through in his youth, which then he made nothing of, but was now the worse for. Let not the strong man glory in his strength, which may soon be weakened by sickness, or at last will be weakened by old age. Let young people remember their Creator in the days of their youth, before these evil days come. What our hand finds to do for God, and our souls, and our generation, let us do with all our might, because the night comes, the night of old age, in which no man can work; and, when our strength has gone, it will be a comfort to remember that we used it well. 2. It would have troubled one to see his physicians so weak and unskilful that they knew no other way of relieving him than by outward applications. No cordials, no spirits, but, (1.) They covered him with clothes, which, where there is any inward heat, will keep it in, and so increase it; but, where it is not, they have none to communicate, no, not royal clothing. Elihu makes it a difficulty to understand how our garments are warm upon us (Job xxxvii. 17); but, if God deny his blessing, men clothe themselves, and there is none warm (Hag. i. 6), David here was not. (2.) They foolishly prescribed nuptials to one that should rather have been preparing for his funeral (v. 2-4); but they knew what would gratify their own corruptions, and perhaps were too willing to gratify his, under colour of consulting his health. His prophets should have been consulted as well as his physicians in an affair of this nature. However, this might be excused then, when even good men ignorantly allowed themselves to have many wives. We now have not so learned of Christ, but are taught that one man must have but one wife (Matt. xix. 5), and further that it is good for a man not to touch a woman, 1 Cor. vii. 1. That Abishag was married to David before she lay with him, and was his secondary wife, appears from its being imputed as a great crime to Adonijah that he desired to marry her (ch. ii. 22) after his father's death.
Adam Clarke: Commentary on the Bible - 1831
1:1: Now King David was old - He was probably now about sixty-nine years of age. He was thirty years old when he began to reign, reigned forty, and died in the seventieth year of his age, Sa2 5:4, and Kg1 2:11; and the transactions mentioned here are supposed to have taken place about a year before his death.
But he gat no heat - Sixty-nine was not an advanced age; but David had been exhausted with various fatigues, and especially by family afflictions, so that he was much older in constitution than he was in years. Besides he seems to have labored under some wasting maladies, to which there is frequent reference in the Psalms.
3 Kings (1 Kings) 1:2
Albert Barnes: Notes on the Bible - 1834
1:1: Now - Rather, "and." The conjunction has here, probably, the same sort of connecting force which it has at the opening of Joshua, Judges, 1 Samuel, etc., and implies that the historian regards his work as a continuation of a preceding history.
King David - The expression "king David," instead of the simpler "David," is characteristic of the writer of Kings. (See the introduction to the Book of Kings) The phrase is comparatively rare in Chronicles and Samuel.
Stricken in, years - David was perhaps now in his first year. He was thirty years old when he was made king in Hebron Sa2 5:4; he reigned in Hebron seven years and six months Sa2 2:11; Ch1 3:4; and he reigned thirty-three years at Jerusalem Sa2 5:5. The expression had here been used only of persons above eighty Gen 18:11; Gen 24:1; Jos 13:1; Jos 23:1 : but the Jews at this time were not long-lived. No Jewish monarch after David, excepting Solomon and Manasseh, exceeded sixty years.
Clothes - Probably "bed-clothes." The king was evidently bed-ridden Kg1 1:47.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:1: old: David was probably now about sixty-nine years of age. He was thirty years old when he began to reign, reigned forty, and died in his seventieth year; and the transactions mentioned here are supposed to have taken place about a year before his death. Sixty-nine was not an advanced age; but he had been exhausted with various fatigues, and especially family afflictions, so that he was much older in constitution than in years. Sa2 5:4; Ch1 23:1, Ch1 29:27, Ch1 29:28; Psa 90:10
and stricken in years: Heb. and entered into days, Gen 18:11, Gen 24:1; Jos 23:1, Jos 23:2; Luk 1:7
Carl Friedrich Keil and Franz Delitzsch

When king David had become so old that they could no longer warm him by covering him with clothes, his servants advised him to increase his vitality by lying with a young and robust virgin, and selected the beautiful Abishag of Shunem to perform this service. This circumstance, which is a trivial one in itself, is only mentioned on account of what follows - first, because it shows that David had become too weak from age, and too destitute of energy, to be able to carry on the government any longer; and, secondly, because Adonijah the pretender afterwards forfeited his life through asking for Abishag in marriage. - The opening of our book, והמּלך (and the King), may be explained from the fact that the account which follows has been taken from a writing containing the earlier history of David, and that the author of these books retained the Vav cop. which he found there, for the purpose of showing at the outset that his work was a continuation of the books of Samuel. בּיּמים בּא זקן as in Josh 13:1; Josh 23:1; Gen 24:1, etc. "They covered him with clothes, and he did not get warm." It follows from this that the king was bedridden, or at least that when lying down he could no longer be kept warm with bed-clothes. בּגדים does not mean clothes to wear here, but large cloths, which were used as bed-clothes, as in 1Kings 19:13 and Num 4:6. יחם is used impersonally, and derived from חמם, cf. Ewald, 193, b., and 138, b. As David was then in his seventieth year, this decrepitude was not the natural result of extreme old age, but the consequence of a sickly constitution, arising out of the hardships which he had endured in his agitated and restless life. The proposal of his servants, to restore the vital warmth which he had lost by bringing a virgin to lie with him, is recommended as an experiment by Galen (Method. medic. viii. 7). And it has been an acknowledged fact with physicians of all ages, that departing vitality may be preserved and strengthened by communicating the vital warmth of strong and youthful persons (compare Trusen, Sitten Gebruche u. Krankheiten der Hebrer, p. 257ff.). The singular suffix in לאדני is to be explained on the ground that one person spoke. בתוּלה נערה, a maid who is a virgin. לפני עמד, to stand before a person as servant = to serve (cf. Deut 1:38 with Ex 24:13). סכנת, an attendant or nurse, from סכן = שׁכן, to live with a person, then to be helpful or useful to him. With the words "that she may lie in thy bosom," the passage passes, as is frequently the case, from the third person to a direct address.
John Gill
Now King David was old, and stricken in years,.... Was seventy years of age; for he was thirty years of age when he began to reign, and he reigned forty years, 2Kings 5:4; this was just the age of man, Ps 90:10;
and they covered him with clothes; not wearing apparel, but bed clothes; he seems to have been bedridden and paralytic:
but he got no heat; by them; having no natural heat in him, clothes could not communicate any to him, only keep the cold from him, see Hag 1:6; there are many persons at the age he was, that are lively, healthful, and robust, comparatively speaking at least; but David's strength was impaired, and his natural force abated by his many wars, fatigues by night and day in campaigns, and the many sorrows and afflictions he met with from his family and his friends, as well as enemies; which exhausted his natural moisture, weakened his nerves, and drank up his spirits, and brought upon him the infirmities of a decrepit old age very soon.
1:21:2: Եւ ասեն ծառայք նորա. Խնդրեսցե՛ն տեառն մերոյ արքայի աղջի՛կ մի կոյս. եւ կացցէ՛ առաջի արքայի, եւ եղիցի դարմանել. եւ ննջեսցէ՛ ընդ նմա, եւ ջեռցի՛ տէր մեր արքայ։
2 Նրա ծառաներն ասացին. «Թող մեր տէր արքայի համար մի կոյս աղջիկ գտնեն, որ նա կանգնի արքայի առջեւ եւ հոգ տանի նրան, նրա հետ պառկի, ու մեր տէր արքան տաքանայ»:
2 Ծառաները անոր ըսին. «Մեր թագաւոր տիրոջը համար կոյս աղջիկ մը փնտռենք՝ որ թագաւորին առջեւ կայնի, զանիկա դարմանէ ու անոր ծոցը պառկի, որպէս զի մեր թագաւոր տէրը տաքնայ»։
Եւ ասեն ծառայք նորա. Խնդրեսցեն տեառն մերոյ արքայի աղջիկ մի կոյս, եւ կացցէ առաջի արքայի եւ եղիցի դարմանել, եւ ննջեսցէ ընդ նմա եւ ջեռցի տէր մեր արքայ:

1:2: Եւ ասեն ծառայք նորա. Խնդրեսցե՛ն տեառն մերոյ արքայի աղջի՛կ մի կոյս. եւ կացցէ՛ առաջի արքայի, եւ եղիցի դարմանել. եւ ննջեսցէ՛ ընդ նմա, եւ ջեռցի՛ տէր մեր արքայ։
2 Նրա ծառաներն ասացին. «Թող մեր տէր արքայի համար մի կոյս աղջիկ գտնեն, որ նա կանգնի արքայի առջեւ եւ հոգ տանի նրան, նրա հետ պառկի, ու մեր տէր արքան տաքանայ»:
2 Ծառաները անոր ըսին. «Մեր թագաւոր տիրոջը համար կոյս աղջիկ մը փնտռենք՝ որ թագաւորին առջեւ կայնի, զանիկա դարմանէ ու անոր ծոցը պառկի, որպէս զի մեր թագաւոր տէրը տաքնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:21:2 И сказали ему слуги его: пусть поищут для господина нашего царя молодую девицу, чтоб она предстояла царю и ходила за ним и лежала с ним,~--- и будет тепло господину нашему, царю.
1:2 καὶ και and; even εἶπον επω say; speak οἱ ο the παῖδες παις child; boy αὐτοῦ αυτος he; him ζητησάτωσαν ζητεω seek; desire τῷ ο the κυρίῳ κυριος lord; master ἡμῶν ημων our τῷ ο the βασιλεῖ βασιλευς monarch; king παρθένον παρθενος virginal; virgin νεάνιδα νεανις and; even παραστήσεται παριστημι stand by; present τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even ἔσται ειμι be αὐτὸν αυτος he; him θάλπουσα θαλπω foster; care for καὶ και and; even κοιμηθήσεται κοιμαω doze; fall asleep μετ᾿ μετα with; amid αὐτοῦ αυτος he; him καὶ και and; even θερμανθήσεται θερμαινω warm ὁ ο the κύριος κυριος lord; master ἡμῶν ημων our ὁ ο the βασιλεύς βασιλευς monarch; king
1:2 וַ wa וְ and יֹּ֧אמְרוּ yyˈōmᵊrû אמר say לֹ֣ו lˈô לְ to עֲבָדָ֗יו ʕᵃvāḏˈāʸw עֶבֶד servant יְבַקְשׁ֞וּ yᵊvaqšˈû בקשׁ seek לַ la לְ to אדֹנִ֤י ʔḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king נַעֲרָ֣ה naʕᵃrˈā נַעֲרָה girl בְתוּלָ֔ה vᵊṯûlˈā בְּתוּלָה virgin וְ wᵊ וְ and עָֽמְדָה֙ ʕˈāmᵊḏā עמד stand לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and תְהִי־ ṯᵊhî- היה be לֹ֖ו lˌô לְ to סֹכֶ֑נֶת sōḵˈeneṯ סכן serve וְ wᵊ וְ and שָׁכְבָ֣ה šāḵᵊvˈā שׁכב lie down בְ vᵊ בְּ in חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap וְ wᵊ וְ and חַ֖ם ḥˌam חמם be hot לַ la לְ to אדֹנִ֥י ʔḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:2. dixerunt ergo ei servi sui quaeramus domino nostro regi adulescentulam virginem et stet coram rege et foveat eum dormiatque in sinu tuo et calefaciat dominum nostrum regemHis servants therefore, said to him: Let us seek for our Lord the king, a young virgin, and let her stand before the king, and cherish him, and sleep in his bosom and warm our lord the king.
1:2. Therefore, his servants said to him: “Let us seek, for our lord the king, a young virgin. And let her stand before the king, and warm him, and sleep in his bosom, and provide warmth for our lord the king.”
1:2. Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.
2. Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and cherish him; and let her lie in thy bosom, that my lord the king may get heat.
1:2 Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat:
1:2 И сказали ему слуги его: пусть поищут для господина нашего царя молодую девицу, чтоб она предстояла царю и ходила за ним и лежала с ним,~--- и будет тепло господину нашему, царю.
1:2
καὶ και and; even
εἶπον επω say; speak
οἱ ο the
παῖδες παις child; boy
αὐτοῦ αυτος he; him
ζητησάτωσαν ζητεω seek; desire
τῷ ο the
κυρίῳ κυριος lord; master
ἡμῶν ημων our
τῷ ο the
βασιλεῖ βασιλευς monarch; king
παρθένον παρθενος virginal; virgin
νεάνιδα νεανις and; even
παραστήσεται παριστημι stand by; present
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
ἔσται ειμι be
αὐτὸν αυτος he; him
θάλπουσα θαλπω foster; care for
καὶ και and; even
κοιμηθήσεται κοιμαω doze; fall asleep
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
καὶ και and; even
θερμανθήσεται θερμαινω warm
ὁ ο the
κύριος κυριος lord; master
ἡμῶν ημων our
ὁ ο the
βασιλεύς βασιλευς monarch; king
1:2
וַ wa וְ and
יֹּ֧אמְרוּ yyˈōmᵊrû אמר say
לֹ֣ו lˈô לְ to
עֲבָדָ֗יו ʕᵃvāḏˈāʸw עֶבֶד servant
יְבַקְשׁ֞וּ yᵊvaqšˈû בקשׁ seek
לַ la לְ to
אדֹנִ֤י ʔḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
נַעֲרָ֣ה naʕᵃrˈā נַעֲרָה girl
בְתוּלָ֔ה vᵊṯûlˈā בְּתוּלָה virgin
וְ wᵊ וְ and
עָֽמְדָה֙ ʕˈāmᵊḏā עמד stand
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
תְהִי־ ṯᵊhî- היה be
לֹ֖ו lˌô לְ to
סֹכֶ֑נֶת sōḵˈeneṯ סכן serve
וְ wᵊ וְ and
שָׁכְבָ֣ה šāḵᵊvˈā שׁכב lie down
בְ vᵊ בְּ in
חֵיקֶ֔ךָ ḥêqˈeḵā חֵיק lap
וְ wᵊ וְ and
חַ֖ם ḥˌam חמם be hot
לַ la לְ to
אדֹנִ֥י ʔḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:2. dixerunt ergo ei servi sui quaeramus domino nostro regi adulescentulam virginem et stet coram rege et foveat eum dormiatque in sinu tuo et calefaciat dominum nostrum regem
His servants therefore, said to him: Let us seek for our Lord the king, a young virgin, and let her stand before the king, and cherish him, and sleep in his bosom and warm our lord the king.
1:2. Therefore, his servants said to him: “Let us seek, for our lord the king, a young virgin. And let her stand before the king, and warm him, and sleep in his bosom, and provide warmth for our lord the king.”
1:2. Wherefore his servants said unto him, Let there be sought for my lord the king a young virgin: and let her stand before the king, and let her cherish him, and let her lie in thy bosom, that my lord the king may get heat.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:2: Let there be sought - a young virgin - This was the best remedy which in his state could be prescribed. His nearly exhausted frame would infallibly absorb from her young and healthy body an additional portion of animal heat, and consequently trim and revive the flame of animal life. This is properly, as I have elsewhere expressed it, Friar Bacon's secret for the cure of old age.
3 Kings (1 Kings) 1:4
Albert Barnes: Notes on the Bible - 1834
1:2: Since the Jewish law allowed polygamy, David's conduct in following - what has been said to have been - physician's advice, was blameless.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:2: Let there be sought: Heb. Let them seek
a young virgin: Heb. a damsel, a virgin. stand. Deu 10:8; Sa1 16:21, Sa1 16:22; Ch2 29:11
cherish him: Heb. be a cherisher unto him
lie: Gen 16:5; Deu 13:6; Sa2 12:3; Mic 7:5
get heat: Ecc 4:11
John Gill
Wherefore his servants said unto him,.... His physicians; so Joseph's physicians are called his servants, Gen 50:2;
let there be sought for my lord the king a young virgin; not only a young woman, but a virgin, that has more natural heat than women that have bore children have, which is abated thereby:
and let her stand before the king: minister to him, serve him with whatsoever he should want to eat or drink; and so by being in his presence, and taking things at her hand, she might be the more ingratiated into his affections:
and let her cherish him; as the husband the wife, so she her husband, as doubtless David was; and that by giving him cordials to cheer his spirits, and everything that was convenient for him, and particularly by lying with him. Kimchi interprets the word of her being profitable to him, in which sense the word is used, Job 22:2; that is, by warming him; Ben Gersom understands it of her being made mistress of his treasures, according to the sense of the word in Is 22:15; that she might have the command of his purse, and provide anything proper for him, without being taken notice of or obstructed; but the Targum is better,
"and let her be near him,''
lie close unto him, and even in his bosom, as in the next clause:
and let her lie in his bosom; which shows that it was proposed that he should marry her, at least that she should become his concubine wife, since this phrase is descriptive of a wife, Mic 7:5; nor can it be thought his physicians would advise, or he agree to have a young woman admitted to his bed, without marriage; and if this had not been the case, it would not have answered the design of Adonijah in requesting her in marriage after his father's death, which was to make way to ascend the throne when opportunity should offer; nor would his request have been so much resented by Solomon as it was, 3Kings 2:17;
that my lord the king may get heat: and somewhat similar to this, Galen, that great physician, prescribed in like cases (d).
(d) Vid. Poli Synopsin in loc.
John Wesley
Servants - His physicians. Virgin - Whose natural heat is fresh and wholesome, and not impaired with bearing or breeding of children. The same counsel doth Galen give for the cure of some cold and dry distempers. Stand - That is, minister unto him, or wait upon him, in his sickness, as occasion requires. Lie in his bosom - As his wife: for that she was so, may appear by divers arguments. First, otherwise this had been a wicked course; which therefore neither his servants durst have prescribed, nor would David have used, especially being now in a dying condition. Secondly, it appears from this phrase of lying in his bosom, which is everywhere in scripture mentioned as the privilege of a wife. Thirdly, this made Adonijah's crime in desiring her to wife, so heinous in Solomon's account, because he saw, that by marrying the king's wife he designed to revive his pretence to the kingdom.
1:31:3: Եւ խնդրեցին աղջիկ մի գեղեցիկ յամենայն սահմանացն Իսրայէլի, եւ գտին զԱբիսա՛կ Սոմնացի. եւ ածին զնա առ արքայ։
3 Մի գեղեցիկ աղջիկ որոնեցին Իսրայէլի ամբողջ տարածքում, գտան սոմնացի Աբիսակին ու նրան բերեցին արքայի մօտ:
3 Իսրայէլի բոլոր սահմաններուն մէջ գեղեցիկ աղջիկ մը փնտռեցին եւ Սունամացի Աբիսակը գտան ու զանիկա թագաւորին բերին։
Եւ խնդրեցին աղջիկ մի գեղեցիկ յամենայն սահմանացն Իսրայելի, եւ գտին զԱբիսակ Սոմնացի, եւ ածին զնա առ արքայ:

1:3: Եւ խնդրեցին աղջիկ մի գեղեցիկ յամենայն սահմանացն Իսրայէլի, եւ գտին զԱբիսա՛կ Սոմնացի. եւ ածին զնա առ արքայ։
3 Մի գեղեցիկ աղջիկ որոնեցին Իսրայէլի ամբողջ տարածքում, գտան սոմնացի Աբիսակին ու նրան բերեցին արքայի մօտ:
3 Իսրայէլի բոլոր սահմաններուն մէջ գեղեցիկ աղջիկ մը փնտռեցին եւ Սունամացի Աբիսակը գտան ու զանիկա թագաւորին բերին։
zohrab-1805▾ eastern-1994▾ western am▾
1:31:3 И искали красивой девицы во всех пределах Израильских, и нашли Ависагу Сунамитянку, и привели ее к царю.
1:3 καὶ και and; even ἐζήτησαν ζητεω seek; desire νεάνιδα νεανις fine; fair ἐκ εκ from; out of παντὸς πας all; every ὁρίου οριον frontier Ισραηλ ισραηλ.1 Israel καὶ και and; even εὗρον ευρισκω find τὴν ο the Αβισακ αβισακ the Σωμανῖτιν σωμανιτις and; even ἤνεγκαν φερω carry; bring αὐτὴν αυτος he; him πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king
1:3 וַ wa וְ and יְבַקְשׁוּ֙ yᵊvaqšˌû בקשׁ seek נַעֲרָ֣ה naʕᵃrˈā נַעֲרָה girl יָפָ֔ה yāfˈā יָפֶה beautiful בְּ bᵊ בְּ in כֹ֖ל ḵˌōl כֹּל whole גְּב֣וּל gᵊvˈûl גְּבוּל boundary יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַֽ wˈa וְ and יִּמְצְא֗וּ yyimṣᵊʔˈû מצא find אֶת־ ʔeṯ- אֵת [object marker] אֲבִישַׁג֙ ʔᵃvîšˌaḡ אֲבִישַׁג Abishag הַ ha הַ the שּׁ֣וּנַמִּ֔ית ššˈûnammˈîṯ שׁוּנַמִּי Shunammite וַ wa וְ and יָּבִ֥אוּ yyāvˌiʔû בוא come אֹתָ֖הּ ʔōṯˌāh אֵת [object marker] לַ la לְ to † הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:3. quaesierunt igitur adulescentulam speciosam in omnibus finibus Israhel et invenerunt Abisag Sunamitin et adduxerunt eam ad regemSo they sought a beautiful young woman, in all the coasts of Israel and they found Abisag, a Sunamitess, and brought her to the king.
1:3. And so they sought a beautiful young woman in all the parts of Israel. And they found Abishag, a Shunammite, and they led her to the king.
1:3. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.
3. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag the Shunammite, and brought her to the king.
1:3 So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king:
1:3 И искали красивой девицы во всех пределах Израильских, и нашли Ависагу Сунамитянку, и привели ее к царю.
1:3
καὶ και and; even
ἐζήτησαν ζητεω seek; desire
νεάνιδα νεανις fine; fair
ἐκ εκ from; out of
παντὸς πας all; every
ὁρίου οριον frontier
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
εὗρον ευρισκω find
τὴν ο the
Αβισακ αβισακ the
Σωμανῖτιν σωμανιτις and; even
ἤνεγκαν φερω carry; bring
αὐτὴν αυτος he; him
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
1:3
וַ wa וְ and
יְבַקְשׁוּ֙ yᵊvaqšˌû בקשׁ seek
נַעֲרָ֣ה naʕᵃrˈā נַעֲרָה girl
יָפָ֔ה yāfˈā יָפֶה beautiful
בְּ bᵊ בְּ in
כֹ֖ל ḵˌōl כֹּל whole
גְּב֣וּל gᵊvˈûl גְּבוּל boundary
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַֽ wˈa וְ and
יִּמְצְא֗וּ yyimṣᵊʔˈû מצא find
אֶת־ ʔeṯ- אֵת [object marker]
אֲבִישַׁג֙ ʔᵃvîšˌaḡ אֲבִישַׁג Abishag
הַ ha הַ the
שּׁ֣וּנַמִּ֔ית ššˈûnammˈîṯ שׁוּנַמִּי Shunammite
וַ wa וְ and
יָּבִ֥אוּ yyāvˌiʔû בוא come
אֹתָ֖הּ ʔōṯˌāh אֵת [object marker]
לַ la לְ to
† הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:3. quaesierunt igitur adulescentulam speciosam in omnibus finibus Israhel et invenerunt Abisag Sunamitin et adduxerunt eam ad regem
So they sought a beautiful young woman, in all the coasts of Israel and they found Abisag, a Sunamitess, and brought her to the king.
1:3. And so they sought a beautiful young woman in all the parts of Israel. And they found Abishag, a Shunammite, and they led her to the king.
1:3. So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag a Shunammite, and brought her to the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:3: So: Est 2:2, Est 2:4
Abishag: Kg1 2:17-25
Shunammite: Jos 19:18; Sa1 28:4; Kg2 4:8, Kg2 4:25
Carl Friedrich Keil and Franz Delitzsch

They then looked about for a beautiful girl for this purpose, and found Abishag of Shunem, the present Sulem or Solam, at the south-eastern foot of the Duhy of Little Hermon (see at Josh 19:18), who became the king's nurse and waited upon him. The further remark, "and the king knew her not," is not introduced either to indicate the impotence of David or to show that she did not become David's concubine, but simply to explain how it was that it could possibly occur to Adonijah (3Kings 2:17) to ask for her as his wife. Moreover, the whole affair is to be judged according to the circumstances of the times, when there was nothing offensive in polygamy.
Geneva 1599
So they sought for a fair damsel throughout all the coasts of Israel, and found Abishag (c) a Shunammite, and brought her to the king.
(c) A city in the tribe of Issachar, (Josh 19:18).
John Gill
So they sought for a fair damsel throughout all the coasts of Israel,.... Not only a damsel, but a beautiful one, that she might be the more acceptable to the king; who otherwise, if deformed and ugly, would not have endured her in his sight, or received at her hands, and much less suffered her to lie in his bosom:
and found Abishag a Shunammite; a native of the city Shunem, a city in the tribe of Issachar, Josh 19:18;
and brought her to the king; for his approbation of her, and to make her his concubine wife, as he did.
Robert Jamieson, A. R. Fausset and David Brown
a Shunammite--Shunem, in the tribe of Issachar (Josh 19:18), lay on an eminence in the plain of Esdraelon, five miles south of Tabor. It is now called Sulam.
1:41:4: Եւ է՛ր աղջիկն գեղեցիկ յոյժ, եւ ջեռուցանէր զարքայ՝ եւ պաշտէ՛ր զնա. եւ արքայ ո՛չ գիտաց զնա։
4 Աղջիկը շատ գեղեցիկ էր, տաքացնում էր արքային ու ծառայում նրան, բայց արքան չմերձեցաւ նրան:
4 Այն աղջիկը խիստ գեղեցիկ էր ու անիկա թագաւորը կը դարմանէր ու անոր սպասաւորութիւն կ’ընէր, բայց թագաւորը զանիկա չգիտցաւ։
Եւ էր աղջիկն գեղեցիկ յոյժ, եւ [1]ջեռուցանէր զարքայ եւ պաշտէր զնա. եւ արքայ ոչ գիտաց զնա:

1:4: Եւ է՛ր աղջիկն գեղեցիկ յոյժ, եւ ջեռուցանէր զարքայ՝ եւ պաշտէ՛ր զնա. եւ արքայ ո՛չ գիտաց զնա։
4 Աղջիկը շատ գեղեցիկ էր, տաքացնում էր արքային ու ծառայում նրան, բայց արքան չմերձեցաւ նրան:
4 Այն աղջիկը խիստ գեղեցիկ էր ու անիկա թագաւորը կը դարմանէր ու անոր սպասաւորութիւն կ’ընէր, բայց թագաւորը զանիկա չգիտցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:41:4 Девица была очень красива, и ходила она за царем и прислуживала ему; но царь не познал ее.
1:4 καὶ και and; even ἡ ο the νεᾶνις νεανις fine; fair ἕως εως till; until σφόδρα σφοδρα vehemently; tremendously καὶ και and; even ἦν ειμι be θάλπουσα θαλπω foster; care for τὸν ο the βασιλέα βασιλευς monarch; king καὶ και and; even ἐλειτούργει λειτουργεω employed; minister αὐτῷ αυτος he; him καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king οὐκ ου not ἔγνω γινωσκω know αὐτήν αυτος he; him
1:4 וְ wᵊ וְ and הַֽ hˈa הַ the נַּעֲרָ֖ה nnaʕᵃrˌā נַעֲרָה girl יָפָ֣ה yāfˈā יָפֶה beautiful עַד־ ʕaḏ- עַד unto מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַ wa וְ and תְּהִ֨י ttᵊhˌî היה be לַ la לְ to † הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king סֹכֶ֨נֶת֙ sōḵˈeneṯ סכן serve וַ wa וְ and תְּשָׁ֣רְתֵ֔הוּ ttᵊšˈārᵊṯˈēhû שׁרת serve וְ wᵊ וְ and הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֹ֥א lˌō לֹא not יְדָעָֽהּ׃ yᵊḏāʕˈāh ידע know
1:4. erat autem puella pulchra nimis dormiebatque cum rege et ministrabat ei rex vero non cognovit eamAnd the damsel was exceedingly beautiful, and she slept with the king, and served him, but the king did not know her.
1:4. Now the girl was exceedingly beautiful. And she slept with the king, and she ministered to him. Yet truly, the king did not know her.
1:4. And the damsel [was] very fair, and cherished the king, and ministered to him: but the king knew her not.
4. And the damsel was very fair; and she cherished the king, and ministered to him; but the king knew her not.
1:4 And the damsel [was] very fair, and cherished the king, and ministered to him: but the king knew her not:
1:4 Девица была очень красива, и ходила она за царем и прислуживала ему; но царь не познал ее.
1:4
καὶ και and; even
ἡ ο the
νεᾶνις νεανις fine; fair
ἕως εως till; until
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
ἦν ειμι be
θάλπουσα θαλπω foster; care for
τὸν ο the
βασιλέα βασιλευς monarch; king
καὶ και and; even
ἐλειτούργει λειτουργεω employed; minister
αὐτῷ αυτος he; him
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
οὐκ ου not
ἔγνω γινωσκω know
αὐτήν αυτος he; him
1:4
וְ wᵊ וְ and
הַֽ hˈa הַ the
נַּעֲרָ֖ה nnaʕᵃrˌā נַעֲרָה girl
יָפָ֣ה yāfˈā יָפֶה beautiful
עַד־ ʕaḏ- עַד unto
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַ wa וְ and
תְּהִ֨י ttᵊhˌî היה be
לַ la לְ to
† הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
סֹכֶ֨נֶת֙ sōḵˈeneṯ סכן serve
וַ wa וְ and
תְּשָׁ֣רְתֵ֔הוּ ttᵊšˈārᵊṯˈēhû שׁרת serve
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֹ֥א lˌō לֹא not
יְדָעָֽהּ׃ yᵊḏāʕˈāh ידע know
1:4. erat autem puella pulchra nimis dormiebatque cum rege et ministrabat ei rex vero non cognovit eam
And the damsel was exceedingly beautiful, and she slept with the king, and served him, but the king did not know her.
1:4. Now the girl was exceedingly beautiful. And she slept with the king, and she ministered to him. Yet truly, the king did not know her.
1:4. And the damsel [was] very fair, and cherished the king, and ministered to him: but the king knew her not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:4: The king knew her not - The maxim of Bacon in his enigmatical cure is, "Take all you can from the medicine, but give nothing to it; if you give any thing, it increases the disease and hastens death." I have seen this abundantly verified; but it is a subject on which it would be improper to dilate except in a medical work. An extract from Friar Bacon's Cure of Old Age may be found at the end of the chapter.
3 Kings (1 Kings) 1:5
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:4: knew her not: Mat 1:25
John Gill
And the damsel was very fair,.... And so very agreeable to the king to be in his presence, and wait upon him, and take things of her hand, as well as lie with him:
and cherished the king; enlivened his spirits by her amiable countenance, her graceful behaviour, and tender care of him, and especially by bedding with him:
and ministered to him; serving him with her own hands whatever he took for his sustenance:
but the king knew her not; as a man knows his wife; which shows that she was his wife, and that it would not have been criminal in him had he known her; but this is observed, not to point at the chastity of David, but his feebleness, and loss of desire after women, and that the damsel remained a virgin; and that was the ground of Adonijah's request, and his hope of succeeding.
John Wesley
Knew her not - Which is mentioned to note the continuance and progress of the king's malady.
1:51:5: Եւ Ադոնիա՝ որդի Ագիթայ ամբառնայր. ասէ. Ե՛ս թագաւորեցից։ Եւ արար իւր կառս եւ հեծեալս, եւ յիսուն այր սուրհանդակս ընթանալ առաջի նորա։
5 Ադոնիան՝ Ագիթի որդին, վեր-վեր թռչելով, ասաց. «Ես պէտք է թագաւորեմ»: Եւ նա կառքեր ու հեծեալներ պատրաստեց: Յիսուն սուրհանդակներ ընթանալու էին նրա առջեւից:
5 Այն ատեն Ագգիթի որդին Ադոնիա հպարտացաւ ու ըսաւ. «Ես թագաւոր պիտի ըլլամ»։ Իրեն համար կառքեր ու ձիաւորներ պատրաստեց եւ յիսուն մարդ, որպէս զի իր առջեւէն վազեն։
Եւ Ադոնիա որդի Ագիթայ ամբառնայր. ասէ. Ես թագաւորեցից: Եւ արար իւր կառս եւ հեծեալս, եւ յիսուն այր սուրհանդակս ընթանալ առաջի նորա:

1:5: Եւ Ադոնիա՝ որդի Ագիթայ ամբառնայր. ասէ. Ե՛ս թագաւորեցից։ Եւ արար իւր կառս եւ հեծեալս, եւ յիսուն այր սուրհանդակս ընթանալ առաջի նորա։
5 Ադոնիան՝ Ագիթի որդին, վեր-վեր թռչելով, ասաց. «Ես պէտք է թագաւորեմ»: Եւ նա կառքեր ու հեծեալներ պատրաստեց: Յիսուն սուրհանդակներ ընթանալու էին նրա առջեւից:
5 Այն ատեն Ագգիթի որդին Ադոնիա հպարտացաւ ու ըսաւ. «Ես թագաւոր պիտի ըլլամ»։ Իրեն համար կառքեր ու ձիաւորներ պատրաստեց եւ յիսուն մարդ, որպէս զի իր առջեւէն վազեն։
zohrab-1805▾ eastern-1994▾ western am▾
1:51:5 Адония, сын Аггифы, возгордившись говорил: я буду царем. И завел себе колесницы и всадников и пятьдесят человек скороходов.
1:5 καὶ και and; even Αδωνιας αδωνιας son Αγγιθ αγγιθ lift up; rear up λέγων λεγω tell; declare ἐγὼ εγω I βασιλεύσω βασιλευω reign καὶ και and; even ἐποίησεν ποιεω do; make ἑαυτῷ εαυτου of himself; his own ἅρματα αρμα chariot καὶ και and; even ἱππεῖς ιππευς cavalry; rider καὶ και and; even πεντήκοντα πεντηκοντα fifty ἄνδρας ανηρ man; husband παρατρέχειν παρατρεχω in front; before αὐτοῦ αυτος he; him
1:5 וַ wa וְ and אֲדֹנִיָּ֧ה ʔᵃḏōniyyˈā אֲדֹנִיָּה Adonijah בֶן־ ven- בֵּן son חַגִּ֛ית ḥaggˈîṯ חַגִּית Haggith מִתְנַשֵּׂ֥א miṯnaśśˌē נשׂא lift לֵ lē לְ to אמֹ֖ר ʔmˌōr אמר say אֲנִ֣י ʔᵃnˈî אֲנִי i אֶמְלֹ֑ךְ ʔemlˈōḵ מלך be king וַ wa וְ and יַּ֣עַשׂ yyˈaʕaś עשׂה make לֹ֗ו lˈô לְ to רֶ֚כֶב ˈreḵev רֶכֶב chariot וּ û וְ and פָ֣רָשִׁ֔ים fˈārāšˈîm פָּרָשׁ horseman וַ wa וְ and חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five אִ֖ישׁ ʔˌîš אִישׁ man רָצִ֥ים rāṣˌîm רוץ run לְ lᵊ לְ to פָנָֽיו׃ fānˈāʸw פָּנֶה face
1:5. Adonias autem filius Aggith elevabatur dicens ego regnabo fecitque sibi currum et equites et quinquaginta viros qui ante eum currerentAnd Adonias, the son of Haggith, exalted himself, saying: I will be king. And he made himself chariots and horsemen, and fifty men to run before him.
1:5. Then Adonijah, the son of Haggith, exalted himself, saying, “I shall reign!” And he appointed for himself chariots and horsemen, with fifty men who would run before him.
1:5. Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.
5. Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.
1:5 Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him:
1:5 Адония, сын Аггифы, возгордившись говорил: я буду царем. И завел себе колесницы и всадников и пятьдесят человек скороходов.
1:5
καὶ και and; even
Αδωνιας αδωνιας son
Αγγιθ αγγιθ lift up; rear up
λέγων λεγω tell; declare
ἐγὼ εγω I
βασιλεύσω βασιλευω reign
καὶ και and; even
ἐποίησεν ποιεω do; make
ἑαυτῷ εαυτου of himself; his own
ἅρματα αρμα chariot
καὶ και and; even
ἱππεῖς ιππευς cavalry; rider
καὶ και and; even
πεντήκοντα πεντηκοντα fifty
ἄνδρας ανηρ man; husband
παρατρέχειν παρατρεχω in front; before
αὐτοῦ αυτος he; him
1:5
וַ wa וְ and
אֲדֹנִיָּ֧ה ʔᵃḏōniyyˈā אֲדֹנִיָּה Adonijah
בֶן־ ven- בֵּן son
חַגִּ֛ית ḥaggˈîṯ חַגִּית Haggith
מִתְנַשֵּׂ֥א miṯnaśśˌē נשׂא lift
לֵ lē לְ to
אמֹ֖ר ʔmˌōr אמר say
אֲנִ֣י ʔᵃnˈî אֲנִי i
אֶמְלֹ֑ךְ ʔemlˈōḵ מלך be king
וַ wa וְ and
יַּ֣עַשׂ yyˈaʕaś עשׂה make
לֹ֗ו lˈô לְ to
רֶ֚כֶב ˈreḵev רֶכֶב chariot
וּ û וְ and
פָ֣רָשִׁ֔ים fˈārāšˈîm פָּרָשׁ horseman
וַ wa וְ and
חֲמִשִּׁ֥ים ḥᵃmiššˌîm חָמֵשׁ five
אִ֖ישׁ ʔˌîš אִישׁ man
רָצִ֥ים rāṣˌîm רוץ run
לְ lᵊ לְ to
פָנָֽיו׃ fānˈāʸw פָּנֶה face
1:5. Adonias autem filius Aggith elevabatur dicens ego regnabo fecitque sibi currum et equites et quinquaginta viros qui ante eum currerent
And Adonias, the son of Haggith, exalted himself, saying: I will be king. And he made himself chariots and horsemen, and fifty men to run before him.
1:5. Then Adonijah, the son of Haggith, exalted himself, saying, “I shall reign!” And he appointed for himself chariots and horsemen, with fifty men who would run before him.
1:5. Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5-10: Имя Адонии у LXXи по некоторым спискам читается Όρνια (напр., код. 82: у Гольмеса), так читал и блаж. Феодорит: имя Адонии отождествлялось с именем Орны Иевусея (2: Цар. XXIV:18). Адония был четвертым сыном Давида (2: Цар. III:2-4; 1: Пар. III:1-2: Амнон, Далуия или по еврейскому тексту Xилаб, Авессалом, Адония). После смерти Амнона (2: Цар. XIII:28-29) и Авессалома (2: Цар. XVIII:9-15) Адония был старшим из сыновей Давида и мог считать себя законным наследником престола, а красивая наружность его, почитавшаяся у древних евреев весьма желательной и ценной принадлежностью носителя царской власти (1: Цар. IX:2; 2: Цар. XIV:25; XVI:7), могла располагать в его пользу и народ. Подобно Авессалому (2: Цар. XV:1), Адония заводит у себя конницу, колесницы и курьеров скороходов - в качестве атрибута царской власти (1: Цар. VIII:11; Иер. XVII:25). И Давид не имел твердости обуздать честолюбивые замыслы и этого сына. Между тем, хотя царская власть в Израиле уже при первом царе Сауле обнаружила тенденцию к наследственности (1: Цар. XXIII:17; XXIV:2), не было закона, чтобы отцу на престоле наследовал именно старший из сыновей его: выбор себе преемника считался правом царствующего государя (3: Цар. I:17, 20: и др.; ср. 2: Пар. XI:22). И выбор Давида пал на Соломона, хотя он был лишь одиннадцатым сыном его. Если военачальник Давида Иоав и первосвященник Авиафар стали на сторону Адонии, то это не говорит о законности притязаний последнего: оба эти сановника, некогда преданные сподвижники Давида (Иоав: 2: Цар. II:8; XI; 1: Пар. XI:6, 8: и др.; Авиафар: 1: Цар. XXII:20; 2: Цар. VIII:17; XV:24) пред смертью его изменяют ему, по-видимому, лишь из соперничества - Иоава с Ванеею (2: Цар. VIII:18; XXIII:20, 30; 1: Пар. XI:22-23), а Авиафара - с Садоком (2: Цар. VIII:17; 1: Пар. XXIV:3). Пророк Нафан, не раз выступавший в царствование Давида в качестве посредника между царем и Богом (2: Цар. VII:2-17; XII:1-25), стал на сторону Соломона, конечно, не по пристрастию к последнему (он был близок к Соломону и по преданию был воспитателем его 2: Цар. XII:25) и не по обиде на Адонию (3: Цар. I:10-26), а потому, что знал волю Божию о Соломоне (2: Цар. VII:5; 1: Пар. XXII:9-10). Семей - не враг Давида (2: Цар. XVI:5: и сл.) , казненный впоследствии Соломоном (3: Цар. II:46), а, может быть, лицо тождественное с Шимеем, гл. IV:18. Рисий (евр. Реи, LXX: Ρησεί), по некотор. код., как 82: и 108: у Гольмеса - в нарицательном смысле: Σαμαίας καί οι εται̃ροι αυτου̃ οι όντες δυνατοί - как и Семей, вероятно, один из близких придворных Давида (у Иосифа Флавия, Древн. VII:14: 4: – Δαβίδου φίλος, друг Давида - название, напоминающее титул Xусия 2: Цар. XV:37; XVI:17); некоторые (Гретц, проф. М. Гуляев ) отождествляют Рисия со священником Ира (2: Цар. XX:26). - "Сильные Давидовы" (евр. гибборим ашер ле Давид; LXX: υιοί δυνατοί του̃ Δαβιδ, Vulg.: robur exereitus D.) - гвардия телохранителей Давида, числом 37: (2: Цар. XXIII:8-39; 1: Пар. XI:10), называются также Xелефеи и Фелефеи (евр. Крети, Плети, ниже ст. 38: и 44, сн. 2: Цар. VIII:18; XV:18; XX:7, 23; 1: Пар. XVIII:17), начальником их был Ванея (2: Цар. VIII:18; XX:23). По примеру Авессалома (2: Цар. XV:8, 12) Адония устраивает для участников заговора пиршество (с жертвоприношением - для придания делу религиозного отпечатка) "у камня Зохелет, что у источника Рогель" (евр. им эбен (газ) Зохелет ашер ецел Эйн-Рогел. LXX: μετά αιθη̃ τω̃ Ζωελέθ, ός η̃ν εχόμενα τη̃ς Ρωγήα, Vulg.: juxta lapidem Zocheleth, qui erat vicinus funti Rogel): камень или скала Зохелет (по Евсевию и блаж. Иерониму. Onomastic, 471, Ζωελέθ, Zoeleth) - по словопроизводству - "ползучий" камень или камень "змея" (может быть, название это имеет связь с "источником Драконовым", Неем. II:13, но, без сомнения, оно не имело никакого отношения к почитанию "медного змия" 4: Цар. XVIII:4, как толкуют некоторые западные экзегеты). Источник Рогель или Эйн-Рогель (Нав. XV:7; XVIII:16; Onomastik. 804) лежал на границе Иудина и Вениаминова колен, принадлежа по разделу к последнему (цит. мм.) , к юго-востоку от Иерусалима (2: Цар. XVII:17), в прекрасной плодородной равнине; по И. Флав. (Древн. VII, 14, 4), "вне города, у ручья, в царcком парке" (εν τω̃ βασιλικω̃ παραδείσω). Теперь его отождествляют с источником Бир-Эйюб на юго-восток от Иерусалима, при соединении долин Иосафатовой и Гинномовой (Robinson. Palästina. Bd. II (1841), 138: ff.) .
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Adonijah's Ambition. B. C. 1015.

5 Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and fifty men to run before him. 6 And his father had not displeased him at any time in saying, Why hast thou done so? and he also was a very goodly man; and his mother bare him after Absalom. 7 And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him. 8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah. 9 And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which is by En-rogel, and called all his brethren the king's sons, and all the men of Judah the king's servants: 10 But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
David had much affliction in his children. Amnon and Absalom had both been his grief; the one his first-born, the other his third, 2 Sam. iii. 2, 3. His second, whom he had by Abigail, we will suppose he had comfort in; his fourth was Adonijah (2 Sam. iii. 4); he was one of those that were born in Hebron; we have heard nothing of him till now, and here we are told that he was a comely person, and that he was next in age, and (as it proved) next in temper to Absalom, v. 6. And, further, that in his father's eyes he had been a jewel, but was now a thorn.
I. His father had made a fondling of him, v. 6. He had not displeased him at any time. It is not said that he never displeased his father; it is probably that he had done so frequently, and his father was secretly troubled at his misconduct and lamented it before God. 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. Those who honour their sons more than God, as those do who keep them not under good discipline, thereby forfeit the honour they might expect from their sons.
II. He, in return, made a fool of his father. Because he was old, and confined to his bed, he thought no notice was to be taken of him, and therefore exalted himself, and said, I will be king, v. 5. Children that are indulged learn to be proud and ambitious, which is the ruin of a great many young people. The way to keep them humble is to keep them under. Observe Adonijah's insolence. 1. He looked upon the days of mourning for his father to be at hand, and therefore he prepared to succeed him, though he knew that by the designation both of God and David Solomon was to be the man; for public notice had been given of it by David himself, and the succession settled, as it were by act of parliament, in pursuance of God's appointment, 1 Chron. xxii. 9; xxiii. 1. This entail Adonijah attempted by force to cut off, in contempt both of God and his father. Thus is the kingdom of Christ opposed, and there are those that say, "We will not have him to reign over us." 2. He looked upon his father as superannuated and good for nothing, and therefore he entered immediately upon the possession of the throne. He cannot wait till his father's head be laid low, but it must now be said, Adonijah reigns (v. 18), and, God save king Adonijah, v. 25. His father is not fit to govern, for he is old and past ruling, nor Solomon, for he is young, and not yet able to rule; and therefore Adonijah will take the government upon him. It argues a very base and wicked mind for children to insult over their parents because of the infirmities of their age. 3. In pursuance of this ambitious project, (1.) He got a great retinue (v. 5), chariots and horsemen, both for state and strength, to wait on him, and to fight for him. (2.) He made great interest with no less than Joab, the general of the army, and Abiathar the high priest, v. 7. That he should make his court to those who by their influence in church and camp were capable of doing him great service is not strange; but we may well wonder by what arts they could be drawn to follow him and help him. They were old men, who had been faithful to David in the most difficult and troublesome of his times, men of sense and experience, who, one would think, would not easily be wheedled. They could not propose any advantage to themselves by supporting Adonijah, for they were both at the top of their preferment and stood fast in it. They could not be ignorant of the entail of the crown upon Solomon, which it was not in their power to cut off, and therefore it was their interest to oblige him. But God, in this matter, left them to themselves, perhaps to correct them for some former misconduct with a scourge of their own making. We are told (v. 8) who those were that were of such approved fidelity to David that Adonijah had not the confidence so much as to propose his project to them--Zadok, Benaiah, and Nathan. A man that has given proofs of his resolute adherence to that which is good shall not be asked to do a bad thing. (3.) He prepared a great entertainment (v. 9) at En-rogel, not far from Jerusalem; his guests were the king's sons, and the king's servants, whom he feasted and caressed to bring them over to his party; but Solomon was not invited, either because he despised him or because he despaired of him, v. 10. Such as serve their own belly, and will be in the interest of those that will feast them what side soever they are of, are an easy prey to seducers, Rom. xvi. 18. Some think that Adonijah slew these sheep and oxen, even fat ones, for sacrifice, and that it was a religious feast he made, beginning his usurpation with a show of devotion, as Absalom under the colour of a vow (2 Sam. xv. 7), which he might do the more plausibly when he had the high priest himself on his side. It is a pity that any occasion should ever be given to say, In nomine Domini incipit omne malam--In the name of the Lord begins all evil, and that all religious exercises should be made to patronise all religious practices.
Adam Clarke: Commentary on the Bible - 1831
1:5: Adonijah the son of Haggith - Who this woman was we know not; Adonijah was evidently David's eldest son now living, and one of whom his father was particularly fond; see Kg1 1:6.
Prepared him chariots and horsemen - He copied the conduct of his brother Absalom in every respect. See Sa2 15:1.
3 Kings (1 Kings) 1:7
Albert Barnes: Notes on the Bible - 1834
1:5: The narrative concerning - Abishag, the Shunammite (see the margin reference "a"), is introduced as necessary for a proper understanding of Adonijah's later history (see Kg1 2:13-25.) But even as it stands, it heightens considerably the picture drawn of the poor king's weak and helpless condition, of which Adonijah was not ashamed to take advantage for his own aggrandizement. Adonijah was born while David reigned at Hebron, and was therefore now between thirty-three and forty years of age. He was David's fourth son, but had probably become the eldest by the death of his three older brothers. He claimed the crown by right of primogeniture Kg1 2:15, and secretly to his partisans (compare Kg1 1:10) announced his intention of assuming the sovereignty. It was well known to him, and perhaps to the Jews generally, that David intended to make Solomon his successor Kg1 1:13.
To run before him - That is, he assumed the same quasi-royal state as Absalom had done, when he contemplated rebellion Sa2 15:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:5: Adonijah: Sa2 3:4; Ch1 3:2
exalted: Kg1 1:11, Kg1 2:24; Exo 9:17; Pro 16:18, Pro 18:12; Luk 14:11, Luk 18:14
I will: Deu 17:15; Jdg 9:2; Ch1 22:5-11, Ch1 28:5, Ch1 29:1
be king: Heb. reign
and he: Deu 17:16; Sa2 15:1; Isa 2:7
Carl Friedrich Keil and Franz Delitzsch

Adonijah seized the opportunity of David's decrepitude to make himself king. Although he was David's fourth son (2Kings 3:4), yet after the death of Ammon and Absalom he was probably the eldest, as Chileab, David's second son, had most likely died when a child, since he is never mentioned again. Adonijah therefore thought that he had a claim to the throne (cf. 3Kings 2:15), and wanted to secure it before his father's death. But in Israel, Jehovah, the God-King of His people, had reserved to Himself the choice of the earthly king (Deut 17:15), and this right He exercised not only in the case of Saul and David, but in that of Solomon also. When He gave to David the promise that his seed should rule for ever (2Kings 7:12-16), He did not ensure the establishment of the throne to any one of his existing sons, but to him that would come out of his loins (i.e., to Solomon, who was not yet born); and after his birth He designated him through the prophet Nathan as the beloved of Jehovah (2Kings 12:24-25). David discerned from this that the Lord had chosen Solomon to be his successor, and he gave to Bathsheba a promise on oath that Solomon should sit upon the throne (3Kings 1:13 and 3Kings 1:30). This promise was also acknowledged in the presence of Nathan (3Kings 1:11.), and certainly came to Adonijah's ears. Adonijah said, "I will be king," and procured chariots and horsemen and fifty runners, as Absalom had done before (2Kings 15:1). רכב, in a collective sense, does not mean fighting or war chariots, but state carriages, like מרכּבה in 2Kings 15:1; and פּרשׁים are neither riding nor carriage horses, but riders to form an escort whenever he drove out.
3Kings 1:6
"And (= for) his father had never troubled him in his life (מיּמיו, a diebus ejus, i.e., his whole life long), saying, "Why hast thou done this?" Such weak oversight on the part of his father encouraged him to make the present attempt. Moreover, he "was very beautiful," like Absalom (see at 2Kings 14:25), and born after Absalom, so that after his death he appeared to have the nearest claim to the throne. The subject to ילדה is left indefinite, because it is implied in the idea of the verb itself: "she bare," i.e., his mother, as in Num 26:59 (vid., Ewald, 294, b.). There was no reason for mentioning the mother expressly by name, as there was nothing depending upon the name here, and it had already been given in Num 26:5.
3Kings 1:7
He conferred (for the expression, compare 2Kings 3:17) with Joab and Abiathar the priest, who supported him. אהרי עזר, to lend a helping hand to a person, i.e., to support him by either actually joining him or taking his part. Joab joined the pretender, because he had fallen out with David for a considerable time (cf. 3Kings 2:5-6), and hoped to secure his influence with the new king if he helped him to obtain possession of the throne. But what induced Abiathar the high priest (see at 2Kings 8:17) to join in conspiracy with Adonijah, we do not know. Possibly jealousy of Zadok, and the fear that under Solomon he might be thrown still more into the shade. For although Zadok was only high priest at the tabernacle at Gibeon, he appears to have taken the lead; as we may infer from the fact that he is always mentioned before Abiathar (cf. 2Kings 8:17; 2Kings 20:25, and 2Kings 15:24.). For we cannot imagine that Joab and Abiathar had supported Adonijah as having right on his side (Thenius), for the simple reason that Joab did not trouble himself about right, and for his own part shrank from no crime, when he thought that he had lost favour with the king.
3Kings 1:8
If Adonijah had powerful supporters in Joab the commander-in-chief and the high priest Abiathar, the rest of the leading officers of state, viz., Zadok the high priest (see at 2Kings 8:17), Benaiah, captain of the king's body-guard (see at 2Kings 8:18 and 2Kings 23:20-21), the prophet Nathan, Shimei (probably the son of Elah mentioned in 3Kings 4:18), and Rei (unknown), and the Gibborim of David (see at 2Kings 23:8.), were not with him.
3Kings 1:9-10
Adonijah commenced his usurpation, like Absalom (2Kings 15:2), with a solemn sacrificial meal, at which he was proclaimed king, "at the stone of Zocheleth by the side of the fountain of Rogel," i.e., the spy's fountain, or, according to the Chaldee and Syriac, the fuller's fountain, the present fountain of Job or Nehemiah, below the junction of the valley of Hinnom with the valley of Jehoshaphat (see at 2Kings 7:17 and Josh 15:7). E. G. Schultz (Jerusalem, eine Vorlesung, p. 79) supposes the stone or rock of Zocheleth to be "the steep, rocky corner of the southern slope of the valley of Hinnom, which casts so deep a shade." "The neighbourhood (Wady el Rubb) is still a place of recreation for the inhabitants of Jerusalem." To this festal meal Adonijah invited all his brethren except Solomon, and "all the men of Judah, the king's servants," i.e., all the Judaeans who were in the king's service, i.e., were serving at court as being members of his own tribe, with the exception of Nathan the prophet, Benaiah, and the Gibborim. The fact that Solomon and the others mentioned were not included in the invitation, showed very clearly that Adonijah was informed of Solomon's election as successor to the throne, and was also aware of the feelings of Nathan and Benaiah.
Geneva 1599
Then Adonijah the son of Haggith exalted himself, saying, I will be king: and he prepared him chariots and horsemen, and (d) fifty men to run before him.
(d) Read (2Kings 15:1).
John Gill
Then Adonijah the son of Haggith exalted himself,.... This was his mother's name, 2Kings 3:4; his father David being old and infirm, and not like to live long, notable to oppose him; and he being the eldest son, and a comely person, was inspired with ambition to set up for king:
saying, I will be king; though he knew that Solomon was appointed of God, and promised by David, and expected by the people to be king, yet he was resolved to set up himself for king, and try if he could not get himself to the throne; on this he was bent and determined:
and he prepared him chariots and horsemen, and fifty men to run before him; just as Absalom had done, when he had the same thing in view, to make him respectable among the people, see 2Kings 15:1.
John Wesley
Then - Upon notice of the desperateness of the king's disease, and the approach of his death. Exalted - Entertained high thoughts and designs. I will - As the right of the kingdom is mine, 3Kings 1:6, so I will now take possession of it. Prepared - As Absalom had done upon the like occasion, 2Kings 15:1.
Robert Jamieson, A. R. Fausset and David Brown
ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
Then Adonijah the son of Haggith exalted himself--Nothing is said as to the origin or rank of Haggith, so that it is probable she was not distinguished by family descent. Adonijah, though David's fourth son (2Kings 3:4; 1Chron 3:2), was now the oldest alive; and his personal attractions and manners (1Kings 9:2) not only recommended him to the leading men about court, but made him the favorite of his father, who, though seeing him assume an equipage becoming only the heir-presumptive to the throne (2Kings 15:1), said nothing; and his silence was considered by many, as well as by Adonijah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs.
1:61:6: Եւ հայրն ո՛չ արգելոյր զնա. եւ ո՛չ երբէք ասէր, թէ ընդէ՞ր արարեր զայդ. եւ ինքն էր գեղեցիկ տեսանելով. եւ զնա՛ ծնաւ յետ Աբեսողոմայ։
6 Հայրը նրան երբեք չարգելեց, չասաց, թէ՝ «Ինչո՞ւ այդ արեցիր»: Ինքն էլ դէմքով գեղեցիկ էր ու ծնուել էր Աբեսաղոմից յետոյ:
6 Անոր հայրը կեանքին մէջ ամենեւին յանդիմանած չէր զինք եւ ըսած չէր՝ «Ինչո՞ւ այսպէս ըրիր»։ Անիկա տեսքով խիստ գեղեցիկ էր ու անոր մայրը զանիկա Աբիսողոմէն ետքը ծներ էր։
Եւ հայրն ոչ արգելոյր զնա, եւ ոչ երբեք ասէր թէ` Ընդէ՞ր արարեր զայդ. եւ ինքն էր գեղեցիկ տեսանելով, եւ զնա ծնաւ յետ Աբիսողոմայ:

1:6: Եւ հայրն ո՛չ արգելոյր զնա. եւ ո՛չ երբէք ասէր, թէ ընդէ՞ր արարեր զայդ. եւ ինքն էր գեղեցիկ տեսանելով. եւ զնա՛ ծնաւ յետ Աբեսողոմայ։
6 Հայրը նրան երբեք չարգելեց, չասաց, թէ՝ «Ինչո՞ւ այդ արեցիր»: Ինքն էլ դէմքով գեղեցիկ էր ու ծնուել էր Աբեսաղոմից յետոյ:
6 Անոր հայրը կեանքին մէջ ամենեւին յանդիմանած չէր զինք եւ ըսած չէր՝ «Ինչո՞ւ այսպէս ըրիր»։ Անիկա տեսքով խիստ գեղեցիկ էր ու անոր մայրը զանիկա Աբիսողոմէն ետքը ծներ էր։
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1:61:6 Отец же никогда не стеснял его вопросом: для чего ты это делаешь? Он же был очень красив и родился ему после Авессалома.
1:6 καὶ και and; even οὐκ ου not ἀπεκώλυσεν αποκωλυω he; him ὁ ο the πατὴρ πατηρ father αὐτοῦ αυτος he; him οὐδέποτε ουδεποτε never λέγων λεγω tell; declare διὰ δια through; because of τί τις.1 who?; what? σὺ συ you ἐποίησας ποιεω do; make καί και and; even γε γε in fact αὐτὸς αυτος he; him ὡραῖος ωραιος attractive; seasonable τῇ ο the ὄψει οψις sight; face σφόδρα σφοδρα vehemently; tremendously καὶ και and; even αὐτὸν αυτος he; him ἔτεκεν τικτω give birth; produce ὀπίσω οπισω in back; after Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
1:6 וְ wᵊ וְ and לֹֽא־ lˈō- לֹא not עֲצָבֹ֨ו ʕᵃṣāvˌô עצב hurt אָבִ֤יו ʔāvˈiʸw אָב father מִ mi מִן from יָּמָיו֙ yyāmāʸw יֹום day לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why כָּ֣כָה kˈāḵā כָּכָה thus עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make וְ wᵊ וְ and גַם־ ḡam- גַּם even ה֤וּא hˈû הוּא he טֹֽוב־ ṭˈôv- טֹוב good תֹּ֨אַר֙ tˈōʔar תֹּאַר form מְאֹ֔ד mᵊʔˈōḏ מְאֹד might וְ wᵊ וְ and אֹתֹ֥ו ʔōṯˌô אֵת [object marker] יָלְדָ֖ה yālᵊḏˌā ילד bear אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
1:6. nec corripuit eum pater suus aliquando dicens quare hoc fecisti erat autem et ipse pulcher valde secundus natu post AbsalomNeither did his father rebuke him at any time, saying: Why hast thou done this? And he also was very beautiful, the next in birth after Absalom.
1:6. Neither did his father chastise him at any time, saying, “Why have you done this?” Now he, too, was very beautiful, the second in birth, after Absalom.
1:6. And his father had not displeased him at any time in saying, Why hast thou done so? and he also [was a] very goodly [man]; and [his mother] bare him after Absalom.
6. And his father had not displeased him at any time in saying, Why hast thou done so? and he was also a very goodly man; and he was born after Absalom.
1:6 And his father had not displeased him at any time in saying, Why hast thou done so? and he also [was a] very goodly [man]; and [his mother] bare him after Absalom:
1:6 Отец же никогда не стеснял его вопросом: для чего ты это делаешь? Он же был очень красив и родился ему после Авессалома.
1:6
καὶ και and; even
οὐκ ου not
ἀπεκώλυσεν αποκωλυω he; him
ὁ ο the
πατὴρ πατηρ father
αὐτοῦ αυτος he; him
οὐδέποτε ουδεποτε never
λέγων λεγω tell; declare
διὰ δια through; because of
τί τις.1 who?; what?
σὺ συ you
ἐποίησας ποιεω do; make
καί και and; even
γε γε in fact
αὐτὸς αυτος he; him
ὡραῖος ωραιος attractive; seasonable
τῇ ο the
ὄψει οψις sight; face
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
αὐτὸν αυτος he; him
ἔτεκεν τικτω give birth; produce
ὀπίσω οπισω in back; after
Αβεσσαλωμ αβεσσαλωμ Abessalōm; Avessalom
1:6
וְ wᵊ וְ and
לֹֽא־ lˈō- לֹא not
עֲצָבֹ֨ו ʕᵃṣāvˌô עצב hurt
אָבִ֤יו ʔāvˈiʸw אָב father
מִ mi מִן from
יָּמָיו֙ yyāmāʸw יֹום day
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
כָּ֣כָה kˈāḵā כָּכָה thus
עָשִׂ֑יתָ ʕāśˈîṯā עשׂה make
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
ה֤וּא hˈû הוּא he
טֹֽוב־ ṭˈôv- טֹוב good
תֹּ֨אַר֙ tˈōʔar תֹּאַר form
מְאֹ֔ד mᵊʔˈōḏ מְאֹד might
וְ wᵊ וְ and
אֹתֹ֥ו ʔōṯˌô אֵת [object marker]
יָלְדָ֖ה yālᵊḏˌā ילד bear
אַחֲרֵ֥י ʔaḥᵃrˌê אַחַר after
אַבְשָׁלֹֽום׃ ʔavšālˈôm אַבְשָׁלֹום Absalom
1:6. nec corripuit eum pater suus aliquando dicens quare hoc fecisti erat autem et ipse pulcher valde secundus natu post Absalom
Neither did his father rebuke him at any time, saying: Why hast thou done this? And he also was very beautiful, the next in birth after Absalom.
1:6. Neither did his father chastise him at any time, saying, “Why have you done this?” Now he, too, was very beautiful, the second in birth, after Absalom.
1:6. And his father had not displeased him at any time in saying, Why hast thou done so? and he also [was a] very goodly [man]; and [his mother] bare him after Absalom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:6: Had not displeased him - i. e. "His father had never checked or thwarted him all his life."
A very goodly man - Here, too, Adonijah resembled Absalom Sa2 14:25. The Jews, like the other nations of antiquity, regarded the physical qualities of rulers as of great importance, and wished their kings to be remarkable for strength, stature, and beauty Sa1 9:2. Adonijah's personal advantages no doubt helped to draw the people to him.
His mother ... - i. e. Haggith bare Adonijah after Maacah bare Absalom Sa2 3:3-4. The words in italics are not in the original; hence, some, by a slight alteration, read "David begat him."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:6: had not: Sa1 3:13; Pro 22:15, Pro 23:13, Pro 23:14, Pro 29:15; Heb 12:5, Heb 12:6
at any time: Heb. from his days
very: Sa1 9:2, Sa1 10:23; Sa2 14:25
bare him: Sa2 3:3, Sa2 3:4; Ch1 3:2
John Gill
And his father had not displeased him at any time,.... Always humoured him in everything, let him have his own way and will, and granted him what he desired, and never corrected him for his faults, or made him ashamed, as the Targum, by telling him of them, and chastising him for them; this was not to the credit of David, being guilty of the same sin with Eli; and on this Adonijah presumed much, that he would not contradict and countermand in this as he had not in other things before:
in saying, why hast thou done so? never so much as asked a reason of his conduct, so far was he from reproving him for it:
and he also was a very goodly man; of a comely countenance, tall and well proportioned, as his brother Absalom, and which was another thing on which he built his hopes of succeeding in his enterprise; for in those times, as in later times, and other nations, a comely aspect and personable appearance recommended a man to the choice of the people for a supreme magistrate; see Gill on 1Kings 9:2;
and his mother bare him after Absalom; not that the same woman bore him as did Absalom; for Absalom's mother was Maachah, this man's Haggith; but she bore him after Absalom's mother had bore him, so that he was next son; and now Amnon, Chileab, or Daniel, and Absalom, being all dead, he was the eldest son living, and upon this he founded his claim to the throne, and his hope of succeeding.
John Wesley
Displeased him - This is noted as David's great error, and the occasion of Adonijah's presumption. Saying - He neither restrained him from, nor reproved him for his miscarriages: which David well knew was a great sin. Goodly man - This was a second ground of his confidence, because his great comeliness made him amiable in the peoples eyes.
1:71:7: Եւ եղեն բա՛նք նորա ընդ Յովաբայ որդւոյ Շարուհեայ, եւ ընդ Աբիաթարայ քահանայի. եւ օգնէին Ադոնիայ։
7 Նա խորհրդակցեց Շարուհիի որդի Յովաբի եւ Աբիաթար քահանայի հետ, ու նրանք օգնեցին Ադոնիային:
7 Անիկա միաբանեցաւ Շարուհեայի որդիին Յովաբին ու Աբիաթար քահանային հետ, որոնք Ադոնիային հետեւելով՝ անոր օգնութիւն կ’ընէին։
Եւ եղեն բանք նորա ընդ Յովաբայ որդւոյ Շարուհեայ եւ ընդ Աբիաթարայ քահանայի. եւ օգնէին Ադոնիայ:

1:7: Եւ եղեն բա՛նք նորա ընդ Յովաբայ որդւոյ Շարուհեայ, եւ ընդ Աբիաթարայ քահանայի. եւ օգնէին Ադոնիայ։
7 Նա խորհրդակցեց Շարուհիի որդի Յովաբի եւ Աբիաթար քահանայի հետ, ու նրանք օգնեցին Ադոնիային:
7 Անիկա միաբանեցաւ Շարուհեայի որդիին Յովաբին ու Աբիաթար քահանային հետ, որոնք Ադոնիային հետեւելով՝ անոր օգնութիւն կ’ընէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:71:7 И советовался он с Иоавом, сыном Саруиным, и с Авиафаром священником, и они помогали Адонии.
1:7 καὶ και and; even ἐγένοντο γινομαι happen; become οἱ ο the λόγοι λογος word; log αὐτοῦ αυτος he; him μετὰ μετα with; amid Ιωαβ ιωαβ the υἱοῦ υιος son Σαρουιας σαρουια and; even μετὰ μετα with; amid Αβιαθαρ αβιαθαρ Abiathar; Aviathar τοῦ ο the ἱερέως ιερευς priest καὶ και and; even ἐβοήθουν βοηθεω help ὀπίσω οπισω in back; after Αδωνιου αδωνιας Adōnias; Athonias
1:7 וַ wa וְ and יִּהְי֣וּ yyihyˈû היה be דְבָרָ֔יו ḏᵊvārˈāʸw דָּבָר word עִ֚ם ˈʕim עִם with יֹואָ֣ב yôʔˈāv יֹואָב Joab בֶּן־ ben- בֵּן son צְרוּיָ֔ה ṣᵊrûyˈā צְרוּיָה Zeruiah וְ wᵊ וְ and עִ֖ם ʕˌim עִם with אֶבְיָתָ֣ר ʔevyāṯˈār אֶבְיָתָר Abiathar הַ ha הַ the כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest וַֽ wˈa וְ and יַּעְזְר֔וּ yyaʕzᵊrˈû עזר help אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after אֲדֹנִיָּֽה׃ ʔᵃḏōniyyˈā אֲדֹנִיָּה Adonijah
1:7. et sermo ei cum Ioab filio Sarviae et cum Abiathar sacerdote qui adiuvabant partes AdoniaeAnd he conferred with Joab, the son of Sarvia, and with Abiathar, the priest, who furthered Adonias's side.
1:7. And he conferred with Joab, the son of Zeruiah, and with Abiathar, the priest, who gave assistance to the side of Adonijah.
1:7. And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped [him].
7. And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped him.
1:7 And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped:
1:7 И советовался он с Иоавом, сыном Саруиным, и с Авиафаром священником, и они помогали Адонии.
1:7
καὶ και and; even
ἐγένοντο γινομαι happen; become
οἱ ο the
λόγοι λογος word; log
αὐτοῦ αυτος he; him
μετὰ μετα with; amid
Ιωαβ ιωαβ the
υἱοῦ υιος son
Σαρουιας σαρουια and; even
μετὰ μετα with; amid
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τοῦ ο the
ἱερέως ιερευς priest
καὶ και and; even
ἐβοήθουν βοηθεω help
ὀπίσω οπισω in back; after
Αδωνιου αδωνιας Adōnias; Athonias
1:7
וַ wa וְ and
יִּהְי֣וּ yyihyˈû היה be
דְבָרָ֔יו ḏᵊvārˈāʸw דָּבָר word
עִ֚ם ˈʕim עִם with
יֹואָ֣ב yôʔˈāv יֹואָב Joab
בֶּן־ ben- בֵּן son
צְרוּיָ֔ה ṣᵊrûyˈā צְרוּיָה Zeruiah
וְ wᵊ וְ and
עִ֖ם ʕˌim עִם with
אֶבְיָתָ֣ר ʔevyāṯˈār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּהֵ֑ן kkōhˈēn כֹּהֵן priest
וַֽ wˈa וְ and
יַּעְזְר֔וּ yyaʕzᵊrˈû עזר help
אַחֲרֵ֖י ʔaḥᵃrˌê אַחַר after
אֲדֹנִיָּֽה׃ ʔᵃḏōniyyˈā אֲדֹנִיָּה Adonijah
1:7. et sermo ei cum Ioab filio Sarviae et cum Abiathar sacerdote qui adiuvabant partes Adoniae
And he conferred with Joab, the son of Sarvia, and with Abiathar, the priest, who furthered Adonias's side.
1:7. And he conferred with Joab, the son of Zeruiah, and with Abiathar, the priest, who gave assistance to the side of Adonijah.
1:7. And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah helped [him].
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Adam Clarke: Commentary on the Bible - 1831
1:7: And he conferred with Joab - Joab well knew, if he made the new king, he would necessarily be continued in the command of the army, and so govern him.
3 Kings (1 Kings) 1:8
Albert Barnes: Notes on the Bible - 1834
1:7: Joab's defection on this occasion, after his faithful adherence to David during the troubles caused by Absalom 2 Sam. 18:2-17, may be accounted for by his fear that Solomon would be a "man of rest" Ch1 22:9 and by his preference for the character of Adonijah. He may also have thought that Adonijah, as the eldest son Kg1 1:5, had almost a right to succeed.
Abiathar's defection is still more surprising than Joab's. For his history, see Sa1 22:20 note. Hereto, David and he had been the firmest of friends. It has been conjectured that he had grown jealous of Zadok, and feared being supplanted by him.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:7: And he conferred: Heb. his words were, Sa2 15:12; Psa 2:2
Joab: Kg1 2:28; Sa2 8:16, Sa2 20:23
Abiathar: Sa1 22:20-23; Sa2 15:24-29, Sa2 15:35, Sa2 20:25
following Adonijah helped him: Heb. helped after Adonijah, Kg1 2:22, Kg1 2:26-35
Geneva 1599
And he conferred with Joab the son of Zeruiah, and with Abiathar the priest: and they following Adonijah (e) helped [him].
(e) They took his part and followed him.
John Gill
And he conferred with Joab the son of Zeruiah, and with Abiathar the priest,.... About getting the kingdom into his hands: and they were very proper persons to consult with, who, if gained to his interest, might be of great service, the one being the general of the army, and so had a great interest in the soldiery, with whom he could make way for him, and defend him, and the other was the high priest, who might be thought to have a great share in the affections of the people, and whose office it was to anoint the king; and he might the rather apply to them, knowing them to be, on some accounts, discontented persons:
and they following Adonijah, helped him; they took on his side; Joab knowing David's hatred of him on account of his murder of Abner and Amasa, and especially for his slaying his son Absalom, and his insolent behaviour towards him, and perhaps he might fear, or had an him of what he had charged Solomon with concerning him; and Abiathar, who saw plainly that the priesthood in Eli's family was declining, and that Zadok was the favourite priest with David, and in all probability would be with Solomon; all which might influence these two persons to join Adonijah, and who, by so doing, greatly encouraged him, and many others to flock to him, which much helped and served his cause.
John Wesley
They helped - Either because they thought the right of the crown was his: or to secure and advance their own interest. It seems God left them to themselves, to correct them for former miscarriages, with a rod of their own making.
Robert Jamieson, A. R. Fausset and David Brown
he conferred with Joab--The anxiety of Adonijah to secure the influence of a leader so bold, enterprising, and popular with the army was natural, and the accession of the hoary commander is easily accounted for from his recent grudge at the king (see on 2Kings 19:13).
and with Abiathar the priest--His influence was as great over the priests and Levites--a powerful body in the kingdom--as that of Joab over the troops. It might be that both of them thought the crown belonged to Adonijah by right of primogeniture, from his mature age and the general expectations of the people (3Kings 2:15).
1:81:8: Եւ Սադովկ քահանայ, եւ Բանեա որդի Յովիդայեայ, եւ Նաթան մարգարէ, եւ Սեմէի, եւ Ռէի. եւ որդիք զօրաւորք Դաւթի՝ չէի՛ն զհետ Ադոնիայ[3429]։ [3429] Յօրինակի մերում որպէս եւ յայլ գրչագիրս, անունս՝ զառաջինն գրի՝ Որդի Յովիդայեայ. եւ ապա յընթացս անխտիր դնի նաեւ՝ որդի Յովիդեայ։
8 Սադոկ քահանան, Բանեան՝ Յովիդայէի որդին, Նաթան մարգարէն, Սեմէին, Ռէին եւ Դաւթի քաջարի մարդիկ Ադոնիայի հետ չէին:
8 Բայց Սադովկ քահանան ու Յովիադայի որդին Բանիան եւ Նաթան մարգարէն ու Սեմէի եւ Ռէի ու Դաւիթի զօրաւոր մարդիկը Ադոնիային հետ չէին։
Եւ Սադովկ քահանայ եւ Բանեա որդի Յովիդայեայ եւ Նաթան մարգարէ եւ Սեմէի եւ Ռէի, եւ [2]որդիք զօրաւորք Դաւթի չէին զհետ Ադոնիայ:

1:8: Եւ Սադովկ քահանայ, եւ Բանեա որդի Յովիդայեայ, եւ Նաթան մարգարէ, եւ Սեմէի, եւ Ռէի. եւ որդիք զօրաւորք Դաւթի՝ չէի՛ն զհետ Ադոնիայ[3429]։
[3429] Յօրինակի մերում որպէս եւ յայլ գրչագիրս, անունս՝ զառաջինն գրի՝ Որդի Յովիդայեայ. եւ ապա յընթացս անխտիր դնի նաեւ՝ որդի Յովիդեայ։
8 Սադոկ քահանան, Բանեան՝ Յովիդայէի որդին, Նաթան մարգարէն, Սեմէին, Ռէին եւ Դաւթի քաջարի մարդիկ Ադոնիայի հետ չէին:
8 Բայց Սադովկ քահանան ու Յովիադայի որդին Բանիան եւ Նաթան մարգարէն ու Սեմէի եւ Ռէի ու Դաւիթի զօրաւոր մարդիկը Ադոնիային հետ չէին։
zohrab-1805▾ eastern-1994▾ western am▾
1:81:8 Но священник Садок и Ванея, сын Иодаев, и пророк Нафан, и Семей, и Рисий, и сильные Давидовы не были на стороне Адонии.
1:8 καὶ και and; even Σαδωκ σαδωκ Sadōk; Sathok ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even Βαναιας βαναιας son Ιωδαε ιωδαε and; even Ναθαν ναθαν Nathan ὁ ο the προφήτης προφητης prophet καὶ και and; even Σεμεϊ σεμει Semeΐ; Semi καὶ και and; even Ρηι ρηι and; even οἱ ο the δυνατοὶ δυνατος possible; able τοῦ ο the Δαυιδ δαβιδ Dabid; Thavith οὐκ ου not ἦσαν ειμι be ὀπίσω οπισω in back; after Αδωνιου αδωνιας Adōnias; Athonias
1:8 וְ wᵊ וְ and צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok הַ֠ ha הַ the כֹּהֵן kkōhˌēn כֹּהֵן priest וּ û וְ and בְנָיָ֨הוּ vᵊnāyˌāhû בְּנָיָהוּ Benaiah בֶן־ ven- בֵּן son יְהֹויָדָ֜ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada וְ wᵊ וְ and נָתָ֤ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִיא֙ nnāvî נָבִיא prophet וְ wᵊ וְ and שִׁמְעִ֣י šimʕˈî שִׁמְעִי Shimei וְ wᵊ וְ and רֵעִ֔י rēʕˈî רֵעִי Rei וְ wᵊ וְ and הַ ha הַ the גִּבֹּורִ֖ים ggibbôrˌîm גִּבֹּור vigorous אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] לְ lᵊ לְ to דָוִ֑ד ḏāwˈiḏ דָּוִד David לֹ֥א lˌō לֹא not הָי֖וּ hāyˌû היה be עִם־ ʕim- עִם with אֲדֹנִיָּֽהוּ׃ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
1:8. Sadoc vero sacerdos et Banaias filius Ioiadae et Nathan propheta et Semei et Rhei et robur exercitus David non erat cum AdoniaBut Sadoc, the priest, and Banaias, the son of Joiada, and Nathan, the prophet, and Semei, and Rei, and the strength of David's army, was not with Adonias.
1:8. Yet truly, Zadok, the priest, and Benaiah, the son of Jehoiada, and Nathan, the prophet, and Shimei and Rei, and the mature men of the army of David were not with Adonijah.
1:8. But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which [belonged] to David, were not with Adonijah.
8. But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which belonged to David, were not with Adonijah.
1:8 But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which [belonged] to David, were not with Adonijah:
1:8 Но священник Садок и Ванея, сын Иодаев, и пророк Нафан, и Семей, и Рисий, и сильные Давидовы не были на стороне Адонии.
1:8
καὶ και and; even
Σαδωκ σαδωκ Sadōk; Sathok
ὁ ο the
ἱερεὺς ιερευς priest
καὶ και and; even
Βαναιας βαναιας son
Ιωδαε ιωδαε and; even
Ναθαν ναθαν Nathan
ὁ ο the
προφήτης προφητης prophet
καὶ και and; even
Σεμεϊ σεμει Semeΐ; Semi
καὶ και and; even
Ρηι ρηι and; even
οἱ ο the
δυνατοὶ δυνατος possible; able
τοῦ ο the
Δαυιδ δαβιδ Dabid; Thavith
οὐκ ου not
ἦσαν ειμι be
ὀπίσω οπισω in back; after
Αδωνιου αδωνιας Adōnias; Athonias
1:8
וְ wᵊ וְ and
צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok
הַ֠ ha הַ the
כֹּהֵן kkōhˌēn כֹּהֵן priest
וּ û וְ and
בְנָיָ֨הוּ vᵊnāyˌāhû בְּנָיָהוּ Benaiah
בֶן־ ven- בֵּן son
יְהֹויָדָ֜ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
וְ wᵊ וְ and
נָתָ֤ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִיא֙ nnāvî נָבִיא prophet
וְ wᵊ וְ and
שִׁמְעִ֣י šimʕˈî שִׁמְעִי Shimei
וְ wᵊ וְ and
רֵעִ֔י rēʕˈî רֵעִי Rei
וְ wᵊ וְ and
הַ ha הַ the
גִּבֹּורִ֖ים ggibbôrˌîm גִּבֹּור vigorous
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
לְ lᵊ לְ to
דָוִ֑ד ḏāwˈiḏ דָּוִד David
לֹ֥א lˌō לֹא not
הָי֖וּ hāyˌû היה be
עִם־ ʕim- עִם with
אֲדֹנִיָּֽהוּ׃ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
1:8. Sadoc vero sacerdos et Banaias filius Ioiadae et Nathan propheta et Semei et Rhei et robur exercitus David non erat cum Adonia
But Sadoc, the priest, and Banaias, the son of Joiada, and Nathan, the prophet, and Semei, and Rei, and the strength of David's army, was not with Adonias.
1:8. Yet truly, Zadok, the priest, and Benaiah, the son of Jehoiada, and Nathan, the prophet, and Shimei and Rei, and the mature men of the army of David were not with Adonijah.
1:8. But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men which [belonged] to David, were not with Adonijah.
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Adam Clarke: Commentary on the Bible - 1831
1:8: And Nathan - Some suppose that he was the preceptor of Solomon.
3 Kings (1 Kings) 1:9
Albert Barnes: Notes on the Bible - 1834
1:8: There is some difficulty in understanding how Zadok and Abiathar came to be both "priests" at this time, and in what relation they stood to one another. The best explanation seems to be that Abiathar was the real high priest, and officiated at the sanctuary containing the ark of the covenant in Zion, while Zadok performed the offices of chief priest at the tabernacle of Witness at Gibeon Ch1 16:39.
For Benaiah, see Sa2 8:18; Sa2 20:23; Sa2 23:20-21. For Nathan, see Sa2 7:2-3, Sa2 7:17; Sa2 12:1-15, Sa2 12:25. As privy to all David's plans Kg1 1:24, he had no doubt fully approved the order of succession which the king was known to intend.
Shimei and Rei - Shimei and Rei are perhaps David's two brothers, Shimma and Raddai Ch1 2:13-14.
Mighty men - Probably the company of 600, originally formed during David's early wanderings Sa1 25:13; Sa1 27:2, and afterward maintained as the most essential element of his standing army.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:8: Zadok: Kg1 2:35; Sa2 8:17, Sa2 8:18, Sa2 20:25; Ch1 27:5, Ch1 27:6; Eze 44:15
Nathan: Sa2 7:2-4, Sa2 12:1-15
Shimei: Kg1 4:18; Zac 12:13
the mighty: 2Sam. 23:8-39; ch1 11:10-47
John Gill
But Zadok the priest,.... Who bid fair to be the high priest on Solomon's coming to the throne as he was:
and Benaiah the son of Jehoiada; who was near David's person, and over his bodyguards, the Cherethites and Pelethites:
and Nathan the prophet; a very great intimate of David's, and his seer, whom he consulted on all occasions:
and Shimei; who, according to Abarbinel, was Shimei the son of Gera, who had cursed David, and was afraid of entering into the conspiracy, lest he should be involved in trouble again: though some think this may be that Shimei, one of Solomon's twelve officers, as after constituted, 3Kings 4:18;
and Rei; whom the same writer takes to be Hushai the Archite, David's friend:
and the mighty men which belonged to David; that were about his person, his guards, the Cherethites and Pelethites:
were not with Adonijah; they did not join him, and indeed were not invited by him.
Robert Jamieson, A. R. Fausset and David Brown
But Zadok the priest--He had been high priest in the tabernacle at Gibeon under Saul (1Chron 16:39). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (2Kings 8:17; 2Kings 15:24, 2Kings 15:29, 2Kings 15:35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties.
Benaiah--Distinguished for his bravery (1Kings 23:20), he had been appointed captain of the king's bodyguard (2Kings 8:18; 2Kings 20:23; 1Chron 18:17), and was regarded by Joab as a rival.
Nathan the prophet--He was held in high estimation by David, and stood on the most intimate relations with the royal family (2Kings 12:25).
Shimei--probably the person of this name who was afterwards enrolled among Solomon's great officers (3Kings 4:18).
Rei--supposed to be the same as Ira (2Kings 20:26).
and the mighty men--the select band of worthies.
1:91:9: Եւ եզեն Ադոնիա ոչխա՛րս եւ եզինս եւ գառինս՝ առ վիմին Զոողեթայ. որ է մօտ յերկիրն Ռովգելայ. եւ կոչեաց զամենայն եղբարս իւր զորդիս արքայի, եւ զամենայն զարս Յուդայ զծառայս արքայի[3430]։ [3430] Այլք. Զամենայն զեղբարս իւր։ Յօրինակին ընդ մէջ 9 եւ 10 համարոյ դնի խաչանիշ չակերտ ինչ. եւ ապա սկսանի. Եւ զՆաթան։
9 Եւ Ադոնիան ոչխարներ, եզներ ու գառներ մորթեց Զոոլեթի քարի մօտ, որը Ռոգէլի երկրին մօտ է: Նա կանչեց իր բոլոր եղբայրներին՝ արքայի որդիներին, եւ Յուդայի երկրի բոլոր տղամարդկանց՝ արքայի ծառաներին,
9 Ադոնիա Ռովգելի աղբիւրին մօտ եղող Զոողեթի քարին քով՝ ոչխարներ, արջառներ ու գէր անասուններ մորթեց եւ իր բոլոր եղբայրները, թագաւորին որդիները ու Յուդայի բոլոր մարդիկը, թագաւորին ծառաները հրաւիրեց,
Եւ եզեն Ադոնիա ոչխարս եւ եզինս եւ [3]գառինս առ վիմին Զոողեթայ, որ է մօտ [4]յերկիրն Ռովգելայ. եւ կոչեաց զամենայն զեղբարս իւր զորդիս արքայի, եւ զամենայն զարս Յուդայ զծառայս արքայի:

1:9: Եւ եզեն Ադոնիա ոչխա՛րս եւ եզինս եւ գառինս՝ առ վիմին Զոողեթայ. որ է մօտ յերկիրն Ռովգելայ. եւ կոչեաց զամենայն եղբարս իւր զորդիս արքայի, եւ զամենայն զարս Յուդայ զծառայս արքայի[3430]։
[3430] Այլք. Զամենայն զեղբարս իւր։ Յօրինակին ընդ մէջ 9 եւ 10 համարոյ դնի խաչանիշ չակերտ ինչ. եւ ապա սկսանի. Եւ զՆաթան։
9 Եւ Ադոնիան ոչխարներ, եզներ ու գառներ մորթեց Զոոլեթի քարի մօտ, որը Ռոգէլի երկրին մօտ է: Նա կանչեց իր բոլոր եղբայրներին՝ արքայի որդիներին, եւ Յուդայի երկրի բոլոր տղամարդկանց՝ արքայի ծառաներին,
9 Ադոնիա Ռովգելի աղբիւրին մօտ եղող Զոողեթի քարին քով՝ ոչխարներ, արջառներ ու գէր անասուններ մորթեց եւ իր բոլոր եղբայրները, թագաւորին որդիները ու Յուդայի բոլոր մարդիկը, թագաւորին ծառաները հրաւիրեց,
zohrab-1805▾ eastern-1994▾ western am▾
1:91:9 И заколол Адония овец и волов и тельцов у камня Зохелет, что у источника Рогель, и пригласил всех братьев своих, сыновей царя, со всеми Иудеянами, служившими у царя.
1:9 καὶ και and; even ἐθυσίασεν θυσιαζω sheep καὶ και and; even μόσχους μοσχος calf καὶ και and; even ἄρνας αρην lamb μετὰ μετα with; amid λίθου λιθος stone τοῦ ο the Ζωελεθ ζωελεθ who; what ἦν ειμι be ἐχόμενα εχω have; hold τῆς ο the πηγῆς πηγη well; fountain Ρωγηλ ρωγηλ and; even ἐκάλεσεν καλεω call; invite πάντας πας all; every τοὺς ο the ἀδελφοὺς αδελφος brother αὐτοῦ αυτος he; him καὶ και and; even πάντας πας all; every τοὺς ο the ἁδροὺς αδρος Iouda; Iutha παῖδας παις child; boy τοῦ ο the βασιλέως βασιλευς monarch; king
1:9 וַ wa וְ and יִּזְבַּ֣ח yyizbˈaḥ זבח slaughter אֲדֹנִיָּ֗הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah צֹ֤אן ṣˈōn צֹאן cattle וּ û וְ and בָקָר֙ vāqˌār בָּקָר cattle וּ û וְ and מְרִ֔יא mᵊrˈî מְרִיא fatling עִ֚ם ˈʕim עִם with אֶ֣בֶן ʔˈeven אֶבֶן stone הַ ha הַ the זֹּחֶ֔לֶת zzōḥˈeleṯ זֹחֶלֶת Zoheleth אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] אֵ֖צֶל ʔˌēṣel אֵצֶל side עֵ֣ין רֹגֵ֑ל ʕˈên rōḡˈēl עֵין רֹגֵל En Rogel וַ wa וְ and יִּקְרָ֗א yyiqrˈā קרא call אֶת־ ʔeṯ- אֵת [object marker] כָּל־ kol- כֹּל whole אֶחָיו֙ ʔeḥāʸw אָח brother בְּנֵ֣י bᵊnˈê בֵּן son הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to כָל־ ḵol- כֹּל whole אַנְשֵׁ֥י ʔanšˌê אִישׁ man יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:9. immolatis ergo Adonias arietibus et vitulis et universis pinguibus iuxta lapidem Zoheleth qui erat vicinus fonti Rogel vocavit universos fratres suos filios regis et omnes viros Iuda servos regisAnd Adonias having slain rams and calves, and all fat cattle, by the stone of Zoheleth, which was near the fountain Rogel, invited all his brethren, the king's sons, and all the men of Juda, the king's servants:
1:9. Then Adonijah, having immolated rams and calves and every kind of fat cattle beside the Stone of the Serpent, which was in the vicinity of the fountain Rogel, summoned all his brothers, the sons of the king, and all the men of Judah, the servants of the king.
1:9. And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which [is] by Enrogel, and called all his brethren the king’s sons, and all the men of Judah the king’s servants:
9. And Adonijah slew sheep and oxen and fatlings by the stone of Zoheleth, which is beside En-rogel; and he called all his brethren the king’s sons, and all the men of Judah the king’s servants:
1:9 And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which [is] by En- rogel, and called all his brethren the king' s sons, and all the men of Judah the king' s servants:
1:9 И заколол Адония овец и волов и тельцов у камня Зохелет, что у источника Рогель, и пригласил всех братьев своих, сыновей царя, со всеми Иудеянами, служившими у царя.
1:9
καὶ και and; even
ἐθυσίασεν θυσιαζω sheep
καὶ και and; even
μόσχους μοσχος calf
καὶ και and; even
ἄρνας αρην lamb
μετὰ μετα with; amid
λίθου λιθος stone
τοῦ ο the
Ζωελεθ ζωελεθ who; what
ἦν ειμι be
ἐχόμενα εχω have; hold
τῆς ο the
πηγῆς πηγη well; fountain
Ρωγηλ ρωγηλ and; even
ἐκάλεσεν καλεω call; invite
πάντας πας all; every
τοὺς ο the
ἀδελφοὺς αδελφος brother
αὐτοῦ αυτος he; him
καὶ και and; even
πάντας πας all; every
τοὺς ο the
ἁδροὺς αδρος Iouda; Iutha
παῖδας παις child; boy
τοῦ ο the
βασιλέως βασιλευς monarch; king
1:9
וַ wa וְ and
יִּזְבַּ֣ח yyizbˈaḥ זבח slaughter
אֲדֹנִיָּ֗הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
צֹ֤אן ṣˈōn צֹאן cattle
וּ û וְ and
בָקָר֙ vāqˌār בָּקָר cattle
וּ û וְ and
מְרִ֔יא mᵊrˈî מְרִיא fatling
עִ֚ם ˈʕim עִם with
אֶ֣בֶן ʔˈeven אֶבֶן stone
הַ ha הַ the
זֹּחֶ֔לֶת zzōḥˈeleṯ זֹחֶלֶת Zoheleth
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
אֵ֖צֶל ʔˌēṣel אֵצֶל side
עֵ֣ין רֹגֵ֑ל ʕˈên rōḡˈēl עֵין רֹגֵל En Rogel
וַ wa וְ and
יִּקְרָ֗א yyiqrˈā קרא call
אֶת־ ʔeṯ- אֵת [object marker]
כָּל־ kol- כֹּל whole
אֶחָיו֙ ʔeḥāʸw אָח brother
בְּנֵ֣י bᵊnˈê בֵּן son
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
אַנְשֵׁ֥י ʔanšˌê אִישׁ man
יְהוּדָ֖ה yᵊhûḏˌā יְהוּדָה Judah
עַבְדֵ֥י ʕavᵊḏˌê עֶבֶד servant
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:9. immolatis ergo Adonias arietibus et vitulis et universis pinguibus iuxta lapidem Zoheleth qui erat vicinus fonti Rogel vocavit universos fratres suos filios regis et omnes viros Iuda servos regis
And Adonias having slain rams and calves, and all fat cattle, by the stone of Zoheleth, which was near the fountain Rogel, invited all his brethren, the king's sons, and all the men of Juda, the king's servants:
1:9. Then Adonijah, having immolated rams and calves and every kind of fat cattle beside the Stone of the Serpent, which was in the vicinity of the fountain Rogel, summoned all his brothers, the sons of the king, and all the men of Judah, the servants of the king.
1:9. And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which [is] by Enrogel, and called all his brethren the king’s sons, and all the men of Judah the king’s servants:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:9: Slew sheep and oven - Making a royal feast, in reference to his inauguration. As he had Abiathar the priest with him, no doubt these animals were offered sacrificially, and then the guests fed on the flesh of the victims. He had not only a splendid feast, but a great sacrifice; and he gave by this a popular color to his pretensions, by affecting to receive his authority from God.
3 Kings (1 Kings) 1:11
Albert Barnes: Notes on the Bible - 1834
1:9: Adonijah's feast was probably of a sacrificial character, and intended to inaugurate him as king. Compare the "sacrifices" of Absalom Sa2 15:12.
Zoheleth - No satisfactory explanation has been given of this name. Large blocks of stone always attract attention in the East, and receive names which are often drawn from some trivial circumstance. Sinai and Palestine are full of such "Hajars," which correspond to the "Ebens" or "stones" of Holy Scripture. (Compare Gen 28:22; Jos 4:9; Sa1 6:14.) For En-Rogel, see the margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:9: Adonijah: The Oriental banquet, in consequence of the intense heat, is often spread upon the verdant turf, beneath the shade of a tree, where the streaming rivulet supplies the company with wholesome water, and excites a gentle breeze to cool their burning temples.
slew: Sa2 15:12; Pro 15:8
Enrogel: or, the well Rogel, Sa2 17:17
called: Sa2 13:23-27, Sa2 15:11
John Gill
And Adonijah slew sheep and oxen and fat cattle,.... To make a feast of for those that were of his party, which was numerous, and some of them persons of the first rank, and therefore a large and elegant entertainment was provided for them:
by the stone of Zoheleth, which is by Enrogel; or the fullers' fountain, as the Targum, where the fullers washed their clothes, using their feet in doing it, from whence it had its name; and which they laid upon this stone for the water to drain out of them, "Zoheleth" signifying a slow motion of waters, or on which they beat them to get out the spots; the Targum calls it the stone of a watchtower, on which they could stand and look to a great distance; or, as Jarchi and Ben Gersom suggest, it was a large smooth stone, which young men used to come to, and cast to and fro to try and exercise their strength; it was, as Josephus (e) says, in or near the king's gardens:
and called all his brethren the king's sons: which David by his wives and concubines had in Hebron and Jerusalem; who were all younger than he, and so had not the pretension he had, and who might be displeased at the appointment of Solomon as well as he; see 1Chron 3:4;
and all the men of Judah the king's servants; excepting those in 3Kings 1:8.
(e) Antiqu. l. 7. c. 14. sect. 4.
Robert Jamieson, A. R. Fausset and David Brown
En-rogel--situated (Josh 15:7-10) east of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well, measuring one hundred twenty-five feet in depth; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of enjoying festive repasts in the open air at places which command the advantage of shade, water, and verdure; and those fetes champetres are not cold collations, but magnificent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (2Kings 3:4-5; 2Kings 5:14-16; 1Chron 14:1-7). At the accession of a new king there were sacrifices offered (1Kings 11:15). But on such an occasion it was no less customary to entertain the grandees of the kingdom and even the populace in a public manner (1Ch. 12:23-40). There is the strongest probability that Adonijah's feast was purely political, to court popularity and secure a party to support his claim to the crown.
1:101:10: Եւ զՆաթան մարգարէ՝ եւ զԲանեա, եւ զզօրաւորսն, եւ զՍողոմոն զեղբայր իւր ո՛չ կոչեաց։
10 բայց Նաթան մարգարէին, Բանեասին, քաջարի մարդկանց եւ իր Սողոմոն եղբօրը չկանչեց:
10 Բայց Նաթան մարգարէն ու Բանիան եւ զօրաւորները ու իր Սողոմոն եղբայրը չհրաւիրեց։
եւ զՆաթան մարգարէ եւ զԲանեա եւ զզօրաւորսն եւ զՍողոմոն զեղբայր իւր ոչ կոչեաց:

1:10: Եւ զՆաթան մարգարէ՝ եւ զԲանեա, եւ զզօրաւորսն, եւ զՍողոմոն զեղբայր իւր ո՛չ կոչեաց։
10 բայց Նաթան մարգարէին, Բանեասին, քաջարի մարդկանց եւ իր Սողոմոն եղբօրը չկանչեց:
10 Բայց Նաթան մարգարէն ու Բանիան եւ զօրաւորները ու իր Սողոմոն եղբայրը չհրաւիրեց։
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1:101:10 Пророка же Нафана и Ванею, и тех сильных, и Соломона, брата своего, не пригласил.
1:10 καὶ και and; even τὸν ο the Ναθαν ναθαν Nathan τὸν ο the προφήτην προφητης prophet καὶ και and; even Βαναιαν βαναιας and; even τοὺς ο the δυνατοὺς δυνατος possible; able καὶ και and; even τὸν ο the Σαλωμων σαλωμων brother αὐτοῦ αυτος he; him οὐκ ου not ἐκάλεσεν καλεω call; invite
1:10 וְֽ wᵊˈ וְ and אֶת־ ʔeṯ- אֵת [object marker] נָתָן֩ nāṯˌān נָתָן Nathan הַ ha הַ the נָּבִ֨יא nnāvˌî נָבִיא prophet וּ û וְ and בְנָיָ֜הוּ vᵊnāyˈāhû בְּנָיָהוּ Benaiah וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּבֹּורִ֛ים ggibbôrˈîm גִּבֹּור vigorous וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon אָחִ֖יו ʔāḥˌiʸw אָח brother לֹ֥א lˌō לֹא not קָרָֽא׃ qārˈā קרא call
1:10. Nathan autem prophetam et Banaiam et robustos quosque et Salomonem fratrem suum non vocavitBut Nathan, the prophet, and Banaias, and all the valiant men, and Solomon, his brother, he invited not.
1:10. But he did not summon Nathan, the prophet, and Benaiah, and all the mature men, and Solomon, his brother.
1:10. But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
10. but Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
1:10 But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not:
1:10 Пророка же Нафана и Ванею, и тех сильных, и Соломона, брата своего, не пригласил.
1:10
καὶ και and; even
τὸν ο the
Ναθαν ναθαν Nathan
τὸν ο the
προφήτην προφητης prophet
καὶ και and; even
Βαναιαν βαναιας and; even
τοὺς ο the
δυνατοὺς δυνατος possible; able
καὶ και and; even
τὸν ο the
Σαλωμων σαλωμων brother
αὐτοῦ αυτος he; him
οὐκ ου not
ἐκάλεσεν καλεω call; invite
1:10
וְֽ wᵊˈ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נָתָן֩ nāṯˌān נָתָן Nathan
הַ ha הַ the
נָּבִ֨יא nnāvˌî נָבִיא prophet
וּ û וְ and
בְנָיָ֜הוּ vᵊnāyˈāhû בְּנָיָהוּ Benaiah
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּבֹּורִ֛ים ggibbôrˈîm גִּבֹּור vigorous
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon
אָחִ֖יו ʔāḥˌiʸw אָח brother
לֹ֥א lˌō לֹא not
קָרָֽא׃ qārˈā קרא call
1:10. Nathan autem prophetam et Banaiam et robustos quosque et Salomonem fratrem suum non vocavit
But Nathan, the prophet, and Banaias, and all the valiant men, and Solomon, his brother, he invited not.
1:10. But he did not summon Nathan, the prophet, and Benaiah, and all the mature men, and Solomon, his brother.
1:10. But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:10: Kg1 1:8, Kg1 1:19; Sa2 12:1-15
Geneva 1599
But Nathan the prophet, and Benaiah, and (f) the mighty men, and Solomon his brother, he called not.
(f) As the Cherethites and Pelethites.
John Gill
But Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not. Did not invite them to this feast; not Nathan, who he might know had prophesied of Solomon's succession in the throne, and therefore it could not be thought he would be drawn over to him; nor "Benaiah and the mighty men"; David's bodyguards, over whom this officer was; and still less Solomon, his competitor and rival.
John Wesley
Called not - Because he knew they favoured Solomon his competitor.
1:111:11: Եւ խօսեցա՛ւ Նաթան մարգարէ ընդ Բերսաբեայ մօր Սողոմոնի՝ եւ ասէ. Ո՞չ լուար զի թագաւորեաց Ադոնիա որդի Ագիթայ. եւ տէր մեր արքայ Դաւիթ ո՛չ գիտաց[3431]։ [3431] Ոմանք. Եւ տէր իմ արքայ Դաւիթ։
11 Նաթան մարգարէն խօսելով Սողոմոնի մօր՝ Բերսաբէէի հետ, ասաց. «Չե՞ս լսել, որ Ադոնիան՝ Ագիթի որդին, թագաւոր է դարձել, եւ մեր տէր արքայ Դաւիթը այդ չգիտի:
11 Նաթան Սողոմոնին մօրը Բերսաբէին հետ խօսեցաւ ու ըսաւ. «Չլսեցի՞ր որ Ագգիթի որդին Ադոնիա թագաւոր եղաւ ու մեր տէրը Դաւիթ չիմացաւ։
Եւ խօսեցաւ Նաթան [5]մարգարէ ընդ Բերսաբեայ մօր Սողոմոնի եւ ասէ. Ո՞չ լուար զի թագաւորեաց Ադոնիա որդի Ագիթայ, եւ տէր մեր [6]արքայ Դաւիթ ոչ գիտաց:

1:11: Եւ խօսեցա՛ւ Նաթան մարգարէ ընդ Բերսաբեայ մօր Սողոմոնի՝ եւ ասէ. Ո՞չ լուար զի թագաւորեաց Ադոնիա որդի Ագիթայ. եւ տէր մեր արքայ Դաւիթ ո՛չ գիտաց[3431]։
[3431] Ոմանք. Եւ տէր իմ արքայ Դաւիթ։
11 Նաթան մարգարէն խօսելով Սողոմոնի մօր՝ Բերսաբէէի հետ, ասաց. «Չե՞ս լսել, որ Ադոնիան՝ Ագիթի որդին, թագաւոր է դարձել, եւ մեր տէր արքայ Դաւիթը այդ չգիտի:
11 Նաթան Սողոմոնին մօրը Բերսաբէին հետ խօսեցաւ ու ըսաւ. «Չլսեցի՞ր որ Ագգիթի որդին Ադոնիա թագաւոր եղաւ ու մեր տէրը Դաւիթ չիմացաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:111:11 Тогда Нафан сказал Вирсавии, матери Соломона, говоря: слышала ли ты, что Адония, сын Аггифин, сделался царем, а господин наш Давид не знает {о том}?
1:11 καὶ και and; even εἶπεν επω say; speak Ναθαν ναθαν Nathan πρὸς προς to; toward Βηρσαβεε βηρσαβεε mother Σαλωμων σαλωμων tell; declare οὐκ ου not ἤκουσας ακουω hear ὅτι οτι since; that ἐβασίλευσεν βασιλευω reign Αδωνιας αδωνιας son Αγγιθ αγγιθ and; even ὁ ο the κύριος κυριος lord; master ἡμῶν ημων our Δαυιδ δαβιδ Dabid; Thavith οὐκ ου not ἔγνω γινωσκω know
1:11 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say נָתָ֗ן nāṯˈān נָתָן Nathan אֶל־ ʔel- אֶל to בַּת־שֶׁ֤בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba אֵם־ ʔēm- אֵם mother שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הֲ hᵃ הֲ [interrogative] לֹ֣וא lˈô לֹא not שָׁמַ֔עַתְּ šāmˈaʕat שׁמע hear כִּ֥י kˌî כִּי that מָלַ֖ךְ mālˌaḵ מלך be king אֲדֹנִיָּ֣הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah בֶן־ ven- בֵּן son חַגִּ֑ית ḥaggˈîṯ חַגִּית Haggith וַ wa וְ and אֲדֹנֵ֥ינוּ ʔᵃḏōnˌênû אָדֹון lord דָוִ֖ד ḏāwˌiḏ דָּוִד David לֹ֥א lˌō לֹא not יָדָֽע׃ yāḏˈāʕ ידע know
1:11. dixit itaque Nathan ad Bethsabee matrem Salomonis num audisti quod regnaverit Adonias filius Aggith et dominus noster David hoc ignoratAnd Nathan said to Bethsabee, the mother of Solomon: Hast thou not heard that Adonias, the son of Haggith, reigneth, and our lord David knoweth it not?
1:11. And so Nathan said to Bathsheba, the mother of Solomon: “Have you not heard that Adonijah, the son of Haggith, has begun to reign, and that our lord David is ignorant of this?
1:11. 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?
11. Then Nathan spake unto Bath-sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not?
1:11 Wherefore Nathan spake unto Bath- sheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth [it] not:
1:11 Тогда Нафан сказал Вирсавии, матери Соломона, говоря: слышала ли ты, что Адония, сын Аггифин, сделался царем, а господин наш Давид не знает {о том}?
1:11
καὶ και and; even
εἶπεν επω say; speak
Ναθαν ναθαν Nathan
πρὸς προς to; toward
Βηρσαβεε βηρσαβεε mother
Σαλωμων σαλωμων tell; declare
οὐκ ου not
ἤκουσας ακουω hear
ὅτι οτι since; that
ἐβασίλευσεν βασιλευω reign
Αδωνιας αδωνιας son
Αγγιθ αγγιθ and; even
ὁ ο the
κύριος κυριος lord; master
ἡμῶν ημων our
Δαυιδ δαβιδ Dabid; Thavith
οὐκ ου not
ἔγνω γινωσκω know
1:11
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
נָתָ֗ן nāṯˈān נָתָן Nathan
אֶל־ ʔel- אֶל to
בַּת־שֶׁ֤בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba
אֵם־ ʔēm- אֵם mother
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הֲ hᵃ הֲ [interrogative]
לֹ֣וא lˈô לֹא not
שָׁמַ֔עַתְּ šāmˈaʕat שׁמע hear
כִּ֥י kˌî כִּי that
מָלַ֖ךְ mālˌaḵ מלך be king
אֲדֹנִיָּ֣הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
בֶן־ ven- בֵּן son
חַגִּ֑ית ḥaggˈîṯ חַגִּית Haggith
וַ wa וְ and
אֲדֹנֵ֥ינוּ ʔᵃḏōnˌênû אָדֹון lord
דָוִ֖ד ḏāwˌiḏ דָּוִד David
לֹ֥א lˌō לֹא not
יָדָֽע׃ yāḏˈāʕ ידע know
1:11. dixit itaque Nathan ad Bethsabee matrem Salomonis num audisti quod regnaverit Adonias filius Aggith et dominus noster David hoc ignorat
And Nathan said to Bethsabee, the mother of Solomon: Hast thou not heard that Adonias, the son of Haggith, reigneth, and our lord David knoweth it not?
1:11. And so Nathan said to Bathsheba, the mother of Solomon: “Have you not heard that Adonijah, the son of Haggith, has begun to reign, and that our lord David is ignorant of this?
1:11. 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?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-12: По жестокому обычаю древности, доселе сохраняющемуся на востоке, при всех насильственных политических переворотах новый царь истреблял всех родственников и членов дома своего предместника или противника (ср. Суд. IX:5; 3: Цар. XV:29; 4: Цар. X:6, 13; XI:1): это подтверждает и последующая судьба Адонии (3: Цар. II:24-25). В случае осуществления заговора последнего Соломону и его матери грозила бы подобная опасность, которую и считает долгом предотвратить пророк Нафан. По выражению Давида (в 1: Пар. XXII:5) Соломон в данное время был "молод и малосилен", а по словам молитвы Соломоновой по вступлении на престол (3: Цар. III:7) он был "отрок малый"; однако из снесения 3: Цар. XI:42: с XIV:21: оказывается, что при вступлении на престол у Соломона был уже однолетний сын Ровоам, следовательно, Соломон имел тогда, по крайней мере, 18: лет (По И. Флав. Древн. VIII, 7: 8-12: лет (?)).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
David Makes Solomon King. B. C. 1015.

11 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? 12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon. 13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign? 14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words. 15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king. 16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou? 17 And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. 18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not: 19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called. 20 And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him. 21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders. 22 And, lo, while she yet talked with the king, Nathan the prophet also came in. 23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground. 24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? 25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah. 26 But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called. 27 Is this thing done by my lord the king, and thou hast not showed it unto thy servant, who should sit on the throne of my lord the king after him? 28 Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king. 29 And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress, 30 Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day. 31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Ps. cxxvii. 1, 2. How then is the design brought about?
I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (2 Sam. xii. 25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan. iv. 32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (v. 11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, v. 12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev. iii. 11), but that we save our lives, even the lives of our souls. He directs her (v. 13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (v. 24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, 1 Sam. xxv. 32, 33), or, at least, it would help to awaken him so much the more.
II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (v. 15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (v. 16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, v. 17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (v. 18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, v. 19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected." 3. She pleads that it is very much in his power to obviate this mischief (v. 20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (2 Sam. xxiii. 1, 2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, v. 21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.
III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest, if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, v. 23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (v. 25, 26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis--intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (v. 24), and again (v. 27), "Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.
IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (v. 28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, v. 30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, 2 Sam. iv. 9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen. xlviii. 16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Ps. xxxiv. 22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.
V. Bathsheba receives these assurances (v. 31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.
Adam Clarke: Commentary on the Bible - 1831
1:11: 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.
3 Kings (1 Kings) 1:12
Albert Barnes: Notes on the Bible - 1834
1:11: 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."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:11: Nathan: Sa2 7:12-17, Sa2 12:24, Sa2 12:25; Ch1 22:9, Ch1 22:10, Ch1 28:4, Ch1 28:5, Ch1 29:1
Adonijah: Kg1 1:5
Haggith: Sa2 3:4
Carl Friedrich Keil and Franz Delitzsch

Adonijah's attempt was frustrated by the vigilance of the prophet Nathan.
3Kings 1:11-13
Nathan informed Solomon's mother, Bathsheba (see at 2Kings 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.
3Kings 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.
3Kings 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" (3Kings 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 3Kings 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 3Kings 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).
3Kings 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. 3Kings 1:28 with 3Kings 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.
3Kings 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 2Kings 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.
3Kings 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).
3Kings 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 3Kings 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. Esther 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 2Chron 32:30 and 2Chron 33:14, to a spring on the western side of Zion, which supplied two basins or pools, viz., the upper watercourse of Gihon (2Chron 32:30) or upper pool (4Kings 18:17; Is 7:3; Is 36:2), and the lower pool (Is 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.)
John Gill
Wherefore Nathan spake unto Bathsheba the mother of Solomon,.... Who not only had an interest in the king, being his wife, and an easy access to him, but had a special concern in this affair, as it affected her son, to whom the succession of the kingdom was designed and promised:
saying, hast thou not heard that Adonijah the son of Haggith doth reign? has usurped the throne, and is proclaimed king by a party, who at least have drank his health as such; has taken the title, and is about to exercise the power of a king; this Bathsheba might not have heard of, and which he expresses in this manner to quicken her to make an immediate application to the king:
and David our Lord knoweth it not; being so infirm, and in his bed, and nobody about him to inform him of it; it was done without his knowledge, and far from being with his consent and approbation.
John Wesley
Nathan spake - Being prompted to it both by his piety in fulfilling the will of God declared to him, concerning Solomon's succession, 2Kings 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.
Robert Jamieson, A. R. Fausset and David Brown
Nathan spake unto Bath-sheba . . . let me . . . give thee counsel, &c.--The revolt was defeated by this prophet, who, knowing the Lord's will (2Kings 7:12; 1Chron 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 (Deut 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 (2Kings 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.
1:121:12: Եւ արդ՝ ե՛կ տաց քեզ խրատ, եւ ապրեցուսցես զանձն քո, եւ զանձն որդւոյ քոյ Սողոմոնի։
12 Արդ, ե՛կ քեզ մի խորհուրդ տամ, որ փրկես քո եւ Սողոմոն որդուդ կեանքը:
12 Ուրեմն հիմա եկուր քեզի խրատ մը տամ, որպէս զի քու կեանքդ ու քու որդիիդ Սողոմոնին կեանքը ազատես։
Եւ արդ եկ տաց քեզ խրատ, եւ ապրեցուսցես զանձն քո եւ զանձն որդւոյ քո Սողոմոնի:

1:12: Եւ արդ՝ ե՛կ տաց քեզ խրատ, եւ ապրեցուսցես զանձն քո, եւ զանձն որդւոյ քոյ Սողոմոնի։
12 Արդ, ե՛կ քեզ մի խորհուրդ տամ, որ փրկես քո եւ Սողոմոն որդուդ կեանքը:
12 Ուրեմն հիմա եկուր քեզի խրատ մը տամ, որպէս զի քու կեանքդ ու քու որդիիդ Սողոմոնին կեանքը ազատես։
zohrab-1805▾ eastern-1994▾ western am▾
1:121:12 Теперь, вот, я советую тебе: спасай жизнь твою и жизнь сына твоего Соломона.
1:12 καὶ και and; even νῦν νυν now; present δεῦρο δευρο come on; this point συμβουλεύσω συμβουλευω advise; intend σοι σοι you δὴ δη in fact συμβουλίαν συμβουλια and; even ἐξελοῦ εξαιρεω extract; take out τὴν ο the ψυχήν ψυχη soul σου σου of you; your καὶ και and; even τὴν ο the ψυχὴν ψυχη soul τοῦ ο the υἱοῦ υιος son σου σου of you; your Σαλωμων σαλωμων Salōmōn; Salomon
1:12 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now לְכִ֛י lᵊḵˈî הלך walk אִיעָצֵ֥ךְ ʔîʕāṣˌēḵ יעץ advise נָ֖א nˌā נָא yeah עֵצָ֑ה ʕēṣˈā עֵצָה counsel וּ û וְ and מַלְּטִי֙ mallᵊṭˌî מלט escape אֶת־ ʔeṯ- אֵת [object marker] נַפְשֵׁ֔ךְ nafšˈēḵ נֶפֶשׁ soul וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul בְּנֵ֖ךְ bᵊnˌēḵ בֵּן son שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:12. nunc ergo veni accipe a me consilium et salva animam tuam filiique tui SalomonisNow then, come, take my counsel, and save thy life, and the life of thy son Solomon.
1:12. Now then, come, accept my counsel, and save your life and the life of your son Solomon.
1:12. Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.
12. Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.
1:12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon:
1:12 Теперь, вот, я советую тебе: спасай жизнь твою и жизнь сына твоего Соломона.
1:12
καὶ και and; even
νῦν νυν now; present
δεῦρο δευρο come on; this point
συμβουλεύσω συμβουλευω advise; intend
σοι σοι you
δὴ δη in fact
συμβουλίαν συμβουλια and; even
ἐξελοῦ εξαιρεω extract; take out
τὴν ο the
ψυχήν ψυχη soul
σου σου of you; your
καὶ και and; even
τὴν ο the
ψυχὴν ψυχη soul
τοῦ ο the
υἱοῦ υιος son
σου σου of you; your
Σαλωμων σαλωμων Salōmōn; Salomon
1:12
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
לְכִ֛י lᵊḵˈî הלך walk
אִיעָצֵ֥ךְ ʔîʕāṣˌēḵ יעץ advise
נָ֖א nˌā נָא yeah
עֵצָ֑ה ʕēṣˈā עֵצָה counsel
וּ û וְ and
מַלְּטִי֙ mallᵊṭˌî מלט escape
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשֵׁ֔ךְ nafšˈēḵ נֶפֶשׁ soul
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נֶ֥פֶשׁ nˌefeš נֶפֶשׁ soul
בְּנֵ֖ךְ bᵊnˌēḵ בֵּן son
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:12. nunc ergo veni accipe a me consilium et salva animam tuam filiique tui Salomonis
Now then, come, take my counsel, and save thy life, and the life of thy son Solomon.
1:12. Now then, come, accept my counsel, and save your life and the life of your son Solomon.
1:12. Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:12: Save thine own life, and the life of thy son - Nathan took for granted that Adonijah would put both Bath-sheba and Solomon to death as state criminals, if he got established on the throne. O cursed lust of rule! a father will destroy his son, a son depose his father, and a brother murder a brother, in order to obtain a crown! At this time the monarchy of Israel was unsettled; no man knew who was to succeed to the crown, and the minds of the people were as unsettled as the succession. I have examined both systems, and find that, with all its alleged disadvantages, hereditary monarchy has a high balance of evidence in its favor beyond that which is elective, and is every way more safe for the state and more secure for the subject.
3 Kings (1 Kings) 1:13
Albert Barnes: Notes on the Bible - 1834
1:12: It would have been in accordance with general Eastern custom for Solomon to suffer death, if Adonijah had succeeded in his attempt. But to have executed his mother also would have been an unusual severity. Still, such cases sometimes occurred: Cassander put to death Roxana, the widow of Alexander the Great, at the same time with her son, the young Alexander.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:12: let me: Pro 11:14, Pro 20:18, Pro 27:9; Jer 38:15
save: Kg1 1:21; Gen 19:17; Act 27:31
the life: Jdg 9:5; Kg2 11:1; Ch2 21:4, Ch2 22:10; Mat 21:38
Geneva 1599
Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own (g) life, and the life of thy son Solomon.
(g) For Adonijah will destroy you and your son, if he reigns.
John Gill
Now therefore come, let me, I pray thee, give thee counsel,.... How to conduct in this affair, which she being a woman, and no doubt surprised and confounded at this relation, might be at a loss what to do; wherefore Nathan, being a wise man, and a faithful friend, offers to give the best advice he could, and desires her attention to it: says he,
that thou mayest save thine own life, and the life of thy son Solomon; which would be the usurper's first care to take away, that he might have no rival, and none to disturb him in his government; which step has been often taken by usurpers to secure themselves, see Judg 9:5.
1:131:13: Ե՛րթ մուտ առ արքայ Դաւիթ, եւ խօսեսցիս ընդ նմա՝ եւ ասասցես. Ո՞չ դու տէ՛ր իմ արքայ երդուար աղախնոյ քում եւ ասացեր, թէ Սողոմոն որդի՛ քո թագաւորեսցէ յետ իմ, եւ նա՛ նստցի յաթոռ իմ. եւ այն զի՞նչ է զի թագաւորեաց Ադոնիա։
13 Գնա՛ Դաւիթ արքայի մօտ, խօսի՛ր նրա հետ եւ ասա՛. “Չէ՞ որ դու ինքդ, տէ՛ր իմ արքայ, երդուելով քո աղախնին, ասացիր, թէ՝ “Քո որդի Սողոմոնն է թագաւորելու ինձնից յետոյ, նա է նստելու իմ աթոռին”: Էլ ինչո՞ւ է թագաւորել Ադոնիան”:
13 Ելի՛ր, Դաւիթ թագաւորին քով գնա՛ ու անոր ըսէ. ‘Ո՛վ տէր իմ թագաւոր, դուն քու աղախինիդ երդում չըրի՞ր ու չըսի՞ր թէ ինձմէ ետքը քու որդիդ Սողոմոն թագաւոր պիտի ըլլայ եւ իմ աթոռս անիկա պիտի նստի։ Ինչո՞ւ համար Ադոնիա թագաւոր եղաւ’։
Երթ մուտ առ արքայ Դաւիթ, եւ խօսեսցիս ընդ նմա եւ ասասցես. Ո՞չ դու, տէր իմ արքայ, երդուար աղախնոյ քում եւ ասացեր թէ Սողոմոն որդի քո թագաւորեսցէ յետ իմ, եւ նա նստցի յաթոռ իմ. եւ այն զի՞նչ է զի թագաւորեաց Ադոնիա:

1:13: Ե՛րթ մուտ առ արքայ Դաւիթ, եւ խօսեսցիս ընդ նմա՝ եւ ասասցես. Ո՞չ դու տէ՛ր իմ արքայ երդուար աղախնոյ քում եւ ասացեր, թէ Սողոմոն որդի՛ քո թագաւորեսցէ յետ իմ, եւ նա՛ նստցի յաթոռ իմ. եւ այն զի՞նչ է զի թագաւորեաց Ադոնիա։
13 Գնա՛ Դաւիթ արքայի մօտ, խօսի՛ր նրա հետ եւ ասա՛. “Չէ՞ որ դու ինքդ, տէ՛ր իմ արքայ, երդուելով քո աղախնին, ասացիր, թէ՝ “Քո որդի Սողոմոնն է թագաւորելու ինձնից յետոյ, նա է նստելու իմ աթոռին”: Էլ ինչո՞ւ է թագաւորել Ադոնիան”:
13 Ելի՛ր, Դաւիթ թագաւորին քով գնա՛ ու անոր ըսէ. ‘Ո՛վ տէր իմ թագաւոր, դուն քու աղախինիդ երդում չըրի՞ր ու չըսի՞ր թէ ինձմէ ետքը քու որդիդ Սողոմոն թագաւոր պիտի ըլլայ եւ իմ աթոռս անիկա պիտի նստի։ Ինչո՞ւ համար Ադոնիա թագաւոր եղաւ’։
zohrab-1805▾ eastern-1994▾ western am▾
1:131:13 Иди и войди к царю Давиду и скажи ему: не клялся ли ты, господин мой царь, рабе твоей, говоря: >? Почему же воцарился Адония?
1:13 δεῦρο δευρο come on; this point εἴσελθε εισερχομαι enter; go in πρὸς προς to; toward τὸν ο the βασιλέα βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἐρεῖς ερεω.1 state; mentioned πρὸς προς to; toward αὐτὸν αυτος he; him λέγουσα λεγω tell; declare οὐχὶ ουχι not; not actually σύ συ you κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king ὤμοσας ομνυω swear τῇ ο the δούλῃ δουλη subject; maid σου σου of you; your λέγων λεγω tell; declare ὅτι οτι since; that Σαλωμων σαλωμων the υἱός υιος son σου σου of you; your βασιλεύσει βασιλευω reign μετ᾿ μετα with; amid ἐμὲ εμε me καὶ και and; even αὐτὸς αυτος he; him καθιεῖται καθιζω sit down; seat ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine καὶ και and; even τί τις.1 who?; what? ὅτι οτι since; that ἐβασίλευσεν βασιλευω reign Αδωνιας αδωνιας Adōnias; Athonias
1:13 לְכִ֞י lᵊḵˈî הלך walk וּ û וְ and בֹ֣אִי׀ vˈōʔî בוא come אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֗ד dāwˈiḏ דָּוִד David וְ wᵊ וְ and אָמַ֤רְתְּ ʔāmˈart אמר say אֵלָיו֙ ʔēlāʸw אֶל to הֲ hᵃ הֲ [interrogative] לֹֽא־ lˈō- לֹא not אַתָּ֞ה ʔattˈā אַתָּה you אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king נִשְׁבַּ֤עְתָּ nišbˈaʕtā שׁבע swear לַ la לְ to אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כִּֽי־ kˈî- כִּי that שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon בְנֵךְ֙ vᵊnēḵ בֵּן son יִמְלֹ֣ךְ yimlˈōḵ מלך be king אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֵשֵׁ֣ב yēšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאִ֑י kisʔˈî כִּסֵּא seat וּ û וְ and מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why מָלַ֥ךְ mālˌaḵ מלך be king אֲדֹנִיָֽהוּ׃ ʔᵃḏōnîˈāhû אֲדֹנִיָּהוּ Adonijah
1:13. vade et ingredere ad regem David et dic ei nonne tu domine mi rex iurasti mihi ancillae tuae dicens quod Salomon filius tuus regnabit post me et ipse sedebit in solio meo quare ergo regnavit AdoniasGo, and get thee in to king David, and say to him: Didst not thou, my lord, O king, swear to me, thy handmaid, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne? why then doth Adonias reign?
1:13. Go and enter to king David, and say to him: ‘Did you not, my lord the king, swear to me, your handmaid, saying: “Your son Solomon shall reign after me, and he himself shall sit on my throne?” Then why does Adonijah reign?’
1:13. Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?
13. Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?
1:13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign:
1:13 Иди и войди к царю Давиду и скажи ему: не клялся ли ты, господин мой царь, рабе твоей, говоря: <<сын твой Соломон будет царем после меня и он сядет на престоле моем>>? Почему же воцарился Адония?
1:13
δεῦρο δευρο come on; this point
εἴσελθε εισερχομαι enter; go in
πρὸς προς to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἐρεῖς ερεω.1 state; mentioned
πρὸς προς to; toward
αὐτὸν αυτος he; him
λέγουσα λεγω tell; declare
οὐχὶ ουχι not; not actually
σύ συ you
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
ὤμοσας ομνυω swear
τῇ ο the
δούλῃ δουλη subject; maid
σου σου of you; your
λέγων λεγω tell; declare
ὅτι οτι since; that
Σαλωμων σαλωμων the
υἱός υιος son
σου σου of you; your
βασιλεύσει βασιλευω reign
μετ᾿ μετα with; amid
ἐμὲ εμε me
καὶ και and; even
αὐτὸς αυτος he; him
καθιεῖται καθιζω sit down; seat
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
καὶ και and; even
τί τις.1 who?; what?
ὅτι οτι since; that
ἐβασίλευσεν βασιλευω reign
Αδωνιας αδωνιας Adōnias; Athonias
1:13
לְכִ֞י lᵊḵˈî הלך walk
וּ û וְ and
בֹ֣אִי׀ vˈōʔî בוא come
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִ֗ד dāwˈiḏ דָּוִד David
וְ wᵊ וְ and
אָמַ֤רְתְּ ʔāmˈart אמר say
אֵלָיו֙ ʔēlāʸw אֶל to
הֲ hᵃ הֲ [interrogative]
לֹֽא־ lˈō- לֹא not
אַתָּ֞ה ʔattˈā אַתָּה you
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
נִשְׁבַּ֤עְתָּ nišbˈaʕtā שׁבע swear
לַ la לְ to
אֲמָֽתְךָ֙ ʔᵃmˈāṯᵊḵā אָמָה handmaid
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
כִּֽי־ kˈî- כִּי that
שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon
בְנֵךְ֙ vᵊnēḵ בֵּן son
יִמְלֹ֣ךְ yimlˈōḵ מלך be king
אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יֵשֵׁ֣ב yēšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאִ֑י kisʔˈî כִּסֵּא seat
וּ û וְ and
מַדּ֖וּעַ maddˌûₐʕ מַדּוּעַ why
מָלַ֥ךְ mālˌaḵ מלך be king
אֲדֹנִיָֽהוּ׃ ʔᵃḏōnîˈāhû אֲדֹנִיָּהוּ Adonijah
1:13. vade et ingredere ad regem David et dic ei nonne tu domine mi rex iurasti mihi ancillae tuae dicens quod Salomon filius tuus regnabit post me et ipse sedebit in solio meo quare ergo regnavit Adonias
Go, and get thee in to king David, and say to him: Didst not thou, my lord, O king, swear to me, thy handmaid, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne? why then doth Adonias reign?
1:13. Go and enter to king David, and say to him: ‘Did you not, my lord the king, swear to me, your handmaid, saying: “Your son Solomon shall reign after me, and he himself shall sit on my throne?” Then why does Adonijah reign?’
1:13. Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-14: Клятвенное обещание Давида Вирсавии передать престол Соломону не занесено в священную библейскую летопись, его можно лишь с вероятностью подразумевать в повествованиях: 2: Цар. VII; XII:24-25; ср. 1: Пар. XXVIII:5-9. Все же нет необходимости в предположении (Велльгаузена, Штаде, Бенцивгера и др.) не внушена ли была эта мысль престарелому Давиду только теперь.
Adam Clarke: Commentary on the Bible - 1831
1:13: Go and get thee in unto King David - He knew that this woman had a sovereign influence over the king. If Bath-sheba was a source of pleasure to David, must she not also have been a source of pain to him? For could he ever forget the guilty manner in which he acquired her?
Didst not thou - swear - It is very likely that David made such an oath, and that was known only to Bath-sheba and Nathan. It is nowhere else mentioned.
3 Kings (1 Kings) 1:20
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:13: Assuredly: Kg1 1:11, Kg1 1:17, Kg1 1:30; Ch1 22:6-13
sit: Kg1 1:17, Kg1 1:24, Kg1 1:30, Kg1 1:35, Kg1 1:48, Kg1 2:12; Deu 17:18; Ch1 29:23; Psa 132:11, Psa 132:12; Isa 9:7; Jer 33:21; Luk 1:32, Luk 1:33
John Gill
Go and get thee in unto King David,.... That is, go into the chamber where the king lay, at once, without any ceremony:
and say unto him, didst not thou, my lord, O king, swear unto thine handmaid, saying, assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? though no mention is elsewhere made of such an oath, there undoubtedly was one, of which Nathan had knowledge, either from David or Bathsheba, or from them both, or might be present himself at the making of it; for not only Bathsheba affirms it, 3Kings 1:17; but David owns it and confirms it, 3Kings 1:30;
why then doth Adonijah reign? surely it cannot be with the king's knowledge and consent, so manifestly contrary to his promise and oath.
1:141:14: Եւ ահա մինչդեռ դո՛ւ խօսիցիս անդ ընդ արքայի, ե՛ս մտից եւ լցից զբանս քո[3432]։ [3432] Ոմանք. Խօսեսցիս անդ ընդ արքայի. եւ ես մտից եւ լցից։
14 Երբ կը սկսես խօսել արքայի հետ, ես կը մտնեմ ու կը լրացնեմ քո խօսքերը»:
14 Ահա դուն թագաւորին հետ խօսած ատենդ՝ ես ալ ետեւէդ կու գամ ու խօսքերդ կը հաստատեմ»։
Եւ ահա մինչդեռ դու խօսիցիս անդ ընդ արքայի, ես մտից եւ լցից զբանս քո:

1:14: Եւ ահա մինչդեռ դո՛ւ խօսիցիս անդ ընդ արքայի, ե՛ս մտից եւ լցից զբանս քո[3432]։
[3432] Ոմանք. Խօսեսցիս անդ ընդ արքայի. եւ ես մտից եւ լցից։
14 Երբ կը սկսես խօսել արքայի հետ, ես կը մտնեմ ու կը լրացնեմ քո խօսքերը»:
14 Ահա դուն թագաւորին հետ խօսած ատենդ՝ ես ալ ետեւէդ կու գամ ու խօսքերդ կը հաստատեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:141:14 И вот, когда ты еще будешь говорить там с царем, войду и я вслед за тобою и дополню слова твои.
1:14 καὶ και and; even ἰδοὺ ιδου see!; here I am ἔτι ετι yet; still λαλούσης λαλεω talk; speak σου σου of you; your ἐκεῖ εκει there μετὰ μετα with; amid τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἐγὼ εγω I εἰσελεύσομαι εισερχομαι enter; go in ὀπίσω οπισω in back; after σου σου of you; your καὶ και and; even πληρώσω πληροω fulfill; fill τοὺς ο the λόγους λογος word; log σου σου of you; your
1:14 הִנֵּ֗ה hinnˈē הִנֵּה behold עֹודָ֛ךְ ʕôḏˈāḵ עֹוד duration מְדַבֶּ֥רֶת mᵊḏabbˌereṯ דבר speak שָׁ֖ם šˌām שָׁם there עִם־ ʕim- עִם with הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and אֲנִי֙ ʔᵃnˌî אֲנִי i אָבֹ֣וא ʔāvˈô בוא come אַחֲרַ֔יִךְ ʔaḥᵃrˈayiḵ אַחַר after וּ û וְ and מִלֵּאתִ֖י millēṯˌî מלא be full אֶת־ ʔeṯ- אֵת [object marker] דְּבָרָֽיִךְ׃ dᵊvārˈoyiḵ דָּבָר word
1:14. et adhuc ibi te loquente cum rege ego veniam post te et conplebo sermones tuosAnd while thou art yet speaking there with the king, I will come in after thee, and will fill up thy words.
1:14. And while you are still speaking with the king there, I will enter after you, and I will complete your words.”
1:14. Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.
14. Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.
1:14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words:
1:14 И вот, когда ты еще будешь говорить там с царем, войду и я вслед за тобою и дополню слова твои.
1:14
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἔτι ετι yet; still
λαλούσης λαλεω talk; speak
σου σου of you; your
ἐκεῖ εκει there
μετὰ μετα with; amid
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἐγὼ εγω I
εἰσελεύσομαι εισερχομαι enter; go in
ὀπίσω οπισω in back; after
σου σου of you; your
καὶ και and; even
πληρώσω πληροω fulfill; fill
τοὺς ο the
λόγους λογος word; log
σου σου of you; your
1:14
הִנֵּ֗ה hinnˈē הִנֵּה behold
עֹודָ֛ךְ ʕôḏˈāḵ עֹוד duration
מְדַבֶּ֥רֶת mᵊḏabbˌereṯ דבר speak
שָׁ֖ם šˌām שָׁם there
עִם־ ʕim- עִם with
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
אֲנִי֙ ʔᵃnˌî אֲנִי i
אָבֹ֣וא ʔāvˈô בוא come
אַחֲרַ֔יִךְ ʔaḥᵃrˈayiḵ אַחַר after
וּ û וְ and
מִלֵּאתִ֖י millēṯˌî מלא be full
אֶת־ ʔeṯ- אֵת [object marker]
דְּבָרָֽיִךְ׃ dᵊvārˈoyiḵ דָּבָר word
1:14. et adhuc ibi te loquente cum rege ego veniam post te et conplebo sermones tuos
And while thou art yet speaking there with the king, I will come in after thee, and will fill up thy words.
1:14. And while you are still speaking with the king there, I will enter after you, and I will complete your words.”
1:14. Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:14: Confirm thy words - "Establish" them, by giving a second testimony. Nathan thinks it best to move David's affections first through Bath-sheba, before he comes in to discuss the matter as one of state policy, and to take the king's orders upon it.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:14: I also: Kg1 1:17-27; Co2 13:1
confirm: Heb. fill up
Geneva 1599
Behold, while thou yet talkest there with the king, I also will come in after thee, and (h) confirm thy words.
(h) By declaring such things, as may further the same.
John Gill
Behold, while thou yet talkest there with the king,.... Before, or by the time she could deliver the above words to him, or such as she should think fit to use, to awaken the king to a concern for the interest of her and her son:
I will also come in after thee; directly into the king's chamber:
and confirm thy words; as he could very well do, if he was present as a witness of the oath he had made to her, as well as he could confirm the truth of Adonijah's usurpation; nay, could plead the will and promises of God he had formerly notified to him: or, "fill up thy words" (f), make up what might be wanting in her address to him, in her account of things, or in the arguments used by her; he means, that he would second her in her motion in favour of Solomon, and press the king to take some steps for the security of the succession to him. Nathan knew it was the will of God that Solomon should succeed in the kingdom, he had promised it by him, see 2Kings 7:12; yet, as a wise and good man, he thought it right to make use of all proper means to attain the end.
(f) "complebo", Pagninus, Montanus, Vatablus; "explebo", Ar.
1:151:15: Եւ եմուտ Բերսաբէէ առ արքայ ՚ի սենեակն, եւ արքայ ծերացեալ էր յոյժ. եւ Աբիսակ Սոմնացի կա՛յր ՚ի սպասու արքայի։
15 Բերսաբէէն մտաւ սենեակ, արքայի մօտ: Արքան շատ էր ծերացել, եւ սոմնացի Աբիսակն սպասարկում էր արքային:
15 Բերսաբէ ներքին սենեակը մտաւ թագաւորին քով։ Թագաւորը շատ ծերացած էր ու Սունամացի Աբիսակը՝ թագաւորին սպասաւորութիւն կ’ընէր։
Եւ եմուտ Բերսաբէէ առ արքայ ի սենեակն. եւ արքայ ծերացեալ էր յոյժ, եւ Աբիսակ Սոմնացի կայր ի սպասու արքայի:

1:15: Եւ եմուտ Բերսաբէէ առ արքայ ՚ի սենեակն, եւ արքայ ծերացեալ էր յոյժ. եւ Աբիսակ Սոմնացի կա՛յր ՚ի սպասու արքայի։
15 Բերսաբէէն մտաւ սենեակ, արքայի մօտ: Արքան շատ էր ծերացել, եւ սոմնացի Աբիսակն սպասարկում էր արքային:
15 Բերսաբէ ներքին սենեակը մտաւ թագաւորին քով։ Թագաւորը շատ ծերացած էր ու Սունամացի Աբիսակը՝ թագաւորին սպասաւորութիւն կ’ընէր։
zohrab-1805▾ eastern-1994▾ western am▾
1:151:15 Вирсавия пошла к царю в спальню; царь был очень стар, и Ависага Сунамитянка прислуживала царю;
1:15 καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in Βηρσαβεε βηρσαβεε to; toward τὸν ο the βασιλέα βασιλευς monarch; king εἰς εις into; for τὸ ο the ταμίειον ταμειον chamber καὶ και and; even ὁ ο the βασιλεὺς βασιλευς monarch; king πρεσβύτης πρεσβυτης old one σφόδρα σφοδρα vehemently; tremendously καὶ και and; even Αβισακ αβισακ the Σωμανῖτις σωμανιτις be λειτουργοῦσα λειτουργεω employed; minister τῷ ο the βασιλεῖ βασιλευς monarch; king
1:15 וַ wa וְ and תָּבֹ֨א ttāvˌō בוא come בַת־שֶׁ֤בֶע vaṯ-šˈeveʕ בַּת שֶׁבַע Bathsheba אֶל־ ʔel- אֶל to הַ ha הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king הַ ha הַ the חַ֔דְרָה ḥˈaḏrā חֶדֶר room וְ wᵊ וְ and הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king זָקֵ֣ן zāqˈēn זקן be old מְאֹ֑ד mᵊʔˈōḏ מְאֹד might וַֽ wˈa וְ and אֲבִישַׁג֙ ʔᵃvîšˌaḡ אֲבִישַׁג Abishag הַ ha הַ the שּׁ֣וּנַמִּ֔ית ššˈûnammˈîṯ שׁוּנַמִּי Shunammite מְשָׁרַ֖ת mᵊšārˌaṯ שׁרת serve אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:15. ingressa est itaque Bethsabee ad regem in cubiculo rex autem senuerat nimis et Abisag Sunamitis ministrabat eiSo Bethsabee went in to the king into the chamber. Now the king was very old, and Abisag, the Sunamitess, ministered to him.
1:15. And so Bathsheba entered to the king in the bedroom. Now the king was very old, and Abishag, the Shunammite, was ministering to him.
1:15. And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
15. And Bath-sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
1:15 And Bath- sheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king:
1:15 Вирсавия пошла к царю в спальню; царь был очень стар, и Ависага Сунамитянка прислуживала царю;
1:15
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
Βηρσαβεε βηρσαβεε to; toward
τὸν ο the
βασιλέα βασιλευς monarch; king
εἰς εις into; for
τὸ ο the
ταμίειον ταμειον chamber
καὶ και and; even
ὁ ο the
βασιλεὺς βασιλευς monarch; king
πρεσβύτης πρεσβυτης old one
σφόδρα σφοδρα vehemently; tremendously
καὶ και and; even
Αβισακ αβισακ the
Σωμανῖτις σωμανιτις be
λειτουργοῦσα λειτουργεω employed; minister
τῷ ο the
βασιλεῖ βασιλευς monarch; king
1:15
וַ wa וְ and
תָּבֹ֨א ttāvˌō בוא come
בַת־שֶׁ֤בֶע vaṯ-šˈeveʕ בַּת שֶׁבַע Bathsheba
אֶל־ ʔel- אֶל to
הַ ha הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
הַ ha הַ the
חַ֔דְרָה ḥˈaḏrā חֶדֶר room
וְ wᵊ וְ and
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
זָקֵ֣ן zāqˈēn זקן be old
מְאֹ֑ד mᵊʔˈōḏ מְאֹד might
וַֽ wˈa וְ and
אֲבִישַׁג֙ ʔᵃvîšˌaḡ אֲבִישַׁג Abishag
הַ ha הַ the
שּׁ֣וּנַמִּ֔ית ššˈûnammˈîṯ שׁוּנַמִּי Shunammite
מְשָׁרַ֖ת mᵊšārˌaṯ שׁרת serve
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:15. ingressa est itaque Bethsabee ad regem in cubiculo rex autem senuerat nimis et Abisag Sunamitis ministrabat ei
So Bethsabee went in to the king into the chamber. Now the king was very old, and Abisag, the Sunamitess, ministered to him.
1:15. And so Bathsheba entered to the king in the bedroom. Now the king was very old, and Abishag, the Shunammite, was ministering to him.
1:15. And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: По старческой слабости и болезни Давид не покидал своей спальни (евр. хедер, LXX: ταμει̃ον, Vulg.: cubiculum), где и принимает и Вирсавию, и Нафана в присутствии Ависаги (ср. ст. 1-4).
Albert Barnes: Notes on the Bible - 1834
1:15: Into the chamber - The "bed-chamber" or "inner chamber." Abishag was a disinterested witness present, who heard all that Bath-sheba said to David.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:15: very old: Kg1 1:2-4
John Gill
And Bathsheba went in unto the king into the chamber,.... Where he lay, being bedridden; she took Nathan's advice, and directly went to the king's apartment:
and the king was very old: and decrepit, borne down with the infirmities of old age, though but seventy years of age:
and Abishag the Shunammite ministered unto the king; she was then waiting upon the king, and serving him with what was necessary and proper for him; and perhaps there was no other in the chamber at that time.
1:161:16: Խոնարհեցաւ Բերսաբէէ՝ եւ երկի՛ր եպագ արքայի։ Եւ ասէ արքայ. Զի՞ է քեզ։
16 Բերսաբէէն խոնարհուեց ու երկրպագեց արքային: Արքան հարցրեց. «Ի՞նչ է խնդրանքդ»:
16 Բերսաբէն գլուխը ծռեց ու թագաւորին խոնարհութիւն ըրաւ։
Խոնարհեցաւ Բերսաբէէ եւ երկիր եպագ արքայի: Եւ ասէ արքայ. Զի՞ է քեզ:

1:16: Խոնարհեցաւ Բերսաբէէ՝ եւ երկի՛ր եպագ արքայի։ Եւ ասէ արքայ. Զի՞ է քեզ։
16 Բերսաբէէն խոնարհուեց ու երկրպագեց արքային: Արքան հարցրեց. «Ի՞նչ է խնդրանքդ»:
16 Բերսաբէն գլուխը ծռեց ու թագաւորին խոնարհութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:161:16 и наклонилась Вирсавия и поклонилась царю; и сказал царь: что тебе?
1:16 καὶ και and; even ἔκυψεν κυπτω stoop Βηρσαβεε βηρσαβεε and; even προσεκύνησεν προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king τί τις.1 who?; what? ἐστίν ειμι be σοι σοι you
1:16 וַ wa וְ and תִּקֹּ֣ד ttiqqˈōḏ קדד kneel down בַּת־שֶׁ֔בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba וַ wa וְ and תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down לַ la לְ to † הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king מַה־ mah- מָה what לָּֽךְ׃ llˈāḵ לְ to
1:16. inclinavit se Bethsabee et adoravit regem ad quam rex quid tibi inquit visBethsabee bowed herself, and worshipped the king. And the king said to her: What is thy will?
1:16. Bathsheba bowed herself, and she reverenced the king. And the king said to her, “What do you wish?”
1:16. And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
16. And Bath-sheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
1:16 And Bath- sheba bowed, and did obeisance unto the king. And the king said, What wouldest thou:
1:16 и наклонилась Вирсавия и поклонилась царю; и сказал царь: что тебе?
1:16
καὶ και and; even
ἔκυψεν κυπτω stoop
Βηρσαβεε βηρσαβεε and; even
προσεκύνησεν προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
τί τις.1 who?; what?
ἐστίν ειμι be
σοι σοι you
1:16
וַ wa וְ and
תִּקֹּ֣ד ttiqqˈōḏ קדד kneel down
בַּת־שֶׁ֔בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba
וַ wa וְ and
תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down
לַ la לְ to
† הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
מַה־ mah- מָה what
לָּֽךְ׃ llˈāḵ לְ to
1:16. inclinavit se Bethsabee et adoravit regem ad quam rex quid tibi inquit vis
Bethsabee bowed herself, and worshipped the king. And the king said to her: What is thy will?
1:16. Bathsheba bowed herself, and she reverenced the king. And the king said to her, “What do you wish?”
1:16. And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-27: Сущность речей Вирсавии (17-21) и Нафана (24-26) одинакова - ходатайство о воцарении Соломона, во исполнение клятвенного обещания Давида Вирсавии, вопреки проискам Адонии. Только Вирсавия усиленно указывает на самый факт клятвы (17) и на опасность, ожидающую ее саму и Соломона в случае ее невыполнения (21), а пророк Нафан упрекает царя за сокрытие от него царских планов о престолонаследии (24, 27). При этом в обеих речах отмечается, что назначение наследника престола всецело зависит от воли царя (ст. 20, 27). Xарактерно для бытовых отношений Востока рабское преклонение пред царем даже царицы жены (16, сн. 31), наравне со всеми подданными (даже пророками, 23); только царица-мать, по-видимому, не только не оказывала этой почести царю-сыну своему, но, наоборот, принимала ее от него (II:19).
Albert Barnes: Notes on the Bible - 1834
1:16: Bath-sheba bowed, like the woman of Tekoah Sa2 14:4, with the humble prostration of a suppliant. Hence, the king's question, "What wouldest thou?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:16: bowed: Kg1 1:23; Sa1 20:41, Sa1 24:8, Sa1 25:23
And the: Kg1 2:20; Est 7:2; Mat 20:21, Mat 20:32
What wouldest thou: Heb. What to thee
John Gill
And Bathsheba bowed, and did obeisance to the king,.... Not only as being her husband, but her sovereign; and this behaviour might intimate, that she had something to say to him, and more than to inquire of his health:
and the king said, wouldest thou? what hast thou to say to me? or to ask of me? what is thy will and pleasure, or thine errand to me?
1:171:17: Եւ նա ասէ. Տէ՛ր իմ արքայ, դու երդուար ՚ի Տէր Աստուած քո՝ աղախնոյ քում եւ ասացեր, թէ Սողոմոն որդի քո թագաւորեսցէ յետ իմ, եւ նա՛ նստցի յաթոռ իմ.
17 Նա պատասխանեց. «Իմ տէ՛ր արքայ, դու քո Տէր Աստուծով երդուեցիր քո աղախնին ու ասացիր, թէ՝ “Իմ որդի Սողոմոնն է թագաւորելու ինձնից յետոյ, նա է նստելու իմ աթոռին”,
17 Թագաւորը ըսաւ. «Ի՞նչ կ’ուզես»։ Եւ անիկա ըսաւ անոր. «Ո՛վ տէր իմ, դուն քու աղախինիդ քու Տէր Աստուծոյդ անունովը երդում ըրիր՝ ըսելով. ‘Ինձմէ ետքը քու որդիդ Սողոմոն թագաւոր պիտի ըլլայ ու իմ աթոռս ան պիտի նստի’.
Եւ նա ասէ. Տէր իմ արքայ, դու երդուար ի Տէր Աստուած քո` աղախնոյ քում եւ ասացեր, թէ Սողոմոն որդի քո թագաւորեսցէ յետ իմ, եւ նա նստցի յաթոռ իմ:

1:17: Եւ նա ասէ. Տէ՛ր իմ արքայ, դու երդուար ՚ի Տէր Աստուած քո՝ աղախնոյ քում եւ ասացեր, թէ Սողոմոն որդի քո թագաւորեսցէ յետ իմ, եւ նա՛ նստցի յաթոռ իմ.
17 Նա պատասխանեց. «Իմ տէ՛ր արքայ, դու քո Տէր Աստուծով երդուեցիր քո աղախնին ու ասացիր, թէ՝ “Իմ որդի Սողոմոնն է թագաւորելու ինձնից յետոյ, նա է նստելու իմ աթոռին”,
17 Թագաւորը ըսաւ. «Ի՞նչ կ’ուզես»։ Եւ անիկա ըսաւ անոր. «Ո՛վ տէր իմ, դուն քու աղախինիդ քու Տէր Աստուծոյդ անունովը երդում ըրիր՝ ըսելով. ‘Ինձմէ ետքը քու որդիդ Սողոմոն թագաւոր պիտի ըլլայ ու իմ աթոռս ան պիտի նստի’.
zohrab-1805▾ eastern-1994▾ western am▾
1:171:17 Она сказала ему: господин мой царь! ты клялся рабе твоей Господом Богом твоим: >.
1:17 ἡ ο the δὲ δε though; while εἶπεν επω say; speak κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king σὺ συ you ὤμοσας ομνυω swear ἐν εν in κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God σου σου of you; your τῇ ο the δούλῃ δουλη subject; maid σου σου of you; your λέγων λεγω tell; declare ὅτι οτι since; that Σαλωμων σαλωμων the υἱός υιος son σου σου of you; your βασιλεύσει βασιλευω reign μετ᾿ μετα with; amid ἐμὲ εμε me καὶ και and; even αὐτὸς αυτος he; him καθήσεται καθιημι let down ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine
1:17 וַ wa וְ and תֹּ֣אמֶר ttˈōmer אמר say לֹ֗ו lˈô לְ to אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord אַתָּ֨ה ʔattˌā אַתָּה you נִשְׁבַּ֜עְתָּ nišbˈaʕtā שׁבע swear בַּֽ bˈa בְּ in יהוָ֤ה [yhwˈāh] יְהוָה YHWH אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s) לַֽ lˈa לְ to אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid כִּֽי־ kˈî- כִּי that שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon בְנֵ֖ךְ vᵊnˌēḵ בֵּן son יִמְלֹ֣ךְ yimlˈōḵ מלך be king אַחֲרָ֑י ʔaḥᵃrˈāy אַחַר after וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֵשֵׁ֥ב yēšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאִֽי׃ kisʔˈî כִּסֵּא seat
1:17. quae respondens ait domine mi tu iurasti per Dominum Deum tuum ancillae tuae Salomon filius tuus regnabit post me et ipse sedebit in solio meoShe answered, and said: My lord, thou didst swear to thy handmaid, by the Lord thy God, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne.
1:17. And responding, she said: “My lord, you swore to your handmaid, by the Lord your God: ‘your son Solomon will reign after me, and he himself shall sit upon my throne.’
1:17. And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, [saying], Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.
17. And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, , Assuredly Solomon thy son shall reign after me, and he shah sit upon my throne.
1:17 And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, [saying], Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne:
1:17 Она сказала ему: господин мой царь! ты клялся рабе твоей Господом Богом твоим: <<сын твой Соломон будет царствовать после меня и он сядет на престоле моем>>.
1:17
ἡ ο the
δὲ δε though; while
εἶπεν επω say; speak
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
σὺ συ you
ὤμοσας ομνυω swear
ἐν εν in
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
σου σου of you; your
τῇ ο the
δούλῃ δουλη subject; maid
σου σου of you; your
λέγων λεγω tell; declare
ὅτι οτι since; that
Σαλωμων σαλωμων the
υἱός υιος son
σου σου of you; your
βασιλεύσει βασιλευω reign
μετ᾿ μετα with; amid
ἐμὲ εμε me
καὶ και and; even
αὐτὸς αυτος he; him
καθήσεται καθιημι let down
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
1:17
וַ wa וְ and
תֹּ֣אמֶר ttˈōmer אמר say
לֹ֗ו lˈô לְ to
אֲדֹנִי֙ ʔᵃḏōnˌî אָדֹון lord
אַתָּ֨ה ʔattˌā אַתָּה you
נִשְׁבַּ֜עְתָּ nišbˈaʕtā שׁבע swear
בַּֽ bˈa בְּ in
יהוָ֤ה [yhwˈāh] יְהוָה YHWH
אֱלֹהֶ֨יךָ֙ ʔᵉlōhˈeʸḵā אֱלֹהִים god(s)
לַֽ lˈa לְ to
אֲמָתֶ֔ךָ ʔᵃmāṯˈeḵā אָמָה handmaid
כִּֽי־ kˈî- כִּי that
שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon
בְנֵ֖ךְ vᵊnˌēḵ בֵּן son
יִמְלֹ֣ךְ yimlˈōḵ מלך be king
אַחֲרָ֑י ʔaḥᵃrˈāy אַחַר after
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יֵשֵׁ֥ב yēšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאִֽי׃ kisʔˈî כִּסֵּא seat
1:17. quae respondens ait domine mi tu iurasti per Dominum Deum tuum ancillae tuae Salomon filius tuus regnabit post me et ipse sedebit in solio meo
She answered, and said: My lord, thou didst swear to thy handmaid, by the Lord thy God, saying: Solomon, thy son, shall reign after me, and he shall sit on my throne.
1:17. And responding, she said: “My lord, you swore to your handmaid, by the Lord your God: ‘your son Solomon will reign after me, and he himself shall sit upon my throne.’
1:17. And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, [saying], Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:17: My lord: Gen 18:12; Pe1 3:6
thou swarest: It is not recorded when or upon what occasion David sware to Bathsheba that Solomon should succeed him; but it is supposed, with some degree of probability, that it took place after Absalom's rebellion; and as God himself had settled the succession, he might very properly give her this assurance. Kg1 1:13, Kg1 1:30
John Gill
And she said unto him, my lord, thou swarest by the Lord thy God unto thine handmaid,.... Which was a very solemn oath, and binding, and which she puts David in mind of, knowing that so conscientious a man as he was would religiously observe it:
saying, assuredly Solomon thy son shall reign after me, and shall sit upon my throne; be his successor in it, and established on it.
1:181:18: եւ ահա Ադոնիա թագաւորեաց. եւ դու տէր իմ արքայ ո՛չ գիտացեր.
18 բայց ահա Ադոնիան է թագաւորել, եւ դու, տէ՛ր իմ արքայ, այդ չես իմացել:
18 Եւ ահա Ադոնիա թագաւոր եղած է ու դուն չիմացար, ո՛վ տէր իմ թագաւոր։
եւ ահա Ադոնիա թագաւորեաց, եւ դու, տէր իմ արքայ, ոչ գիտացեր:

1:18: եւ ահա Ադոնիա թագաւորեաց. եւ դու տէր իմ արքայ ո՛չ գիտացեր.
18 բայց ահա Ադոնիան է թագաւորել, եւ դու, տէ՛ր իմ արքայ, այդ չես իմացել:
18 Եւ ահա Ադոնիա թագաւոր եղած է ու դուն չիմացար, ո՛վ տէր իմ թագաւոր։
zohrab-1805▾ eastern-1994▾ western am▾
1:181:18 А теперь, вот, Адония {воцарился}, и ты, господин мой царь, не знаешь {о том}.
1:18 καὶ και and; even νῦν νυν now; present ἰδοὺ ιδου see!; here I am Αδωνιας αδωνιας reign καὶ και and; even σύ συ you κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king οὐκ ου not ἔγνως γινωσκω know
1:18 וְ wᵊ וְ and עַתָּ֕ה ʕattˈā עַתָּה now הִנֵּ֥ה hinnˌē הִנֵּה behold אֲדֹנִיָּ֖ה ʔᵃḏōniyyˌā אֲדֹנִיָּה Adonijah מָלָ֑ךְ mālˈāḵ מלך be king וְ wᵊ וְ and עַתָּ֛ה ʕattˈā עַתָּה now אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king לֹ֥א lˌō לֹא not יָדָֽעְתָּ׃ yāḏˈāʕᵊttā ידע know
1:18. et ecce nunc Adonias regnavit te domine mi rex ignoranteAnd behold, now Adonias reigneth, and thou, my lord the king, knowest nothing of it.
1:18. And now behold, Adonijah reigns, while you, my lord the king, are ignorant of it.
1:18. And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest [it] not:
18. And now, behold, Adonijah reigneth; and thou, my lord the king, knowest it not:
1:18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest [it] not:
1:18 А теперь, вот, Адония {воцарился}, и ты, господин мой царь, не знаешь {о том}.
1:18
καὶ και and; even
νῦν νυν now; present
ἰδοὺ ιδου see!; here I am
Αδωνιας αδωνιας reign
καὶ και and; even
σύ συ you
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
οὐκ ου not
ἔγνως γινωσκω know
1:18
וְ wᵊ וְ and
עַתָּ֕ה ʕattˈā עַתָּה now
הִנֵּ֥ה hinnˌē הִנֵּה behold
אֲדֹנִיָּ֖ה ʔᵃḏōniyyˌā אֲדֹנִיָּה Adonijah
מָלָ֑ךְ mālˈāḵ מלך be king
וְ wᵊ וְ and
עַתָּ֛ה ʕattˈā עַתָּה now
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
לֹ֥א lˌō לֹא not
יָדָֽעְתָּ׃ yāḏˈāʕᵊttā ידע know
1:18. et ecce nunc Adonias regnavit te domine mi rex ignorante
And behold, now Adonias reigneth, and thou, my lord the king, knowest nothing of it.
1:18. And now behold, Adonijah reigns, while you, my lord the king, are ignorant of it.
1:18. And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest [it] not:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:18: Adonijah: Kg1 1:5, Kg1 1:24; Sa2 15:10
thou knowest: Kg1 1:11, Kg1 1:24, Kg1 1:27; Act 3:17
Geneva 1599
And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest (i) [it] not:
(i) The king being worn with age, could not attend to the affairs of the realm, and also Adonijah had many who kept it from the king.
John Gill
And now, behold, Adonijah reigneth,.... Has set up himself as king, and is by some saluted as such; but lest it should be thought by David that she suggested by this that he was guilty of the breach of his oath, or on any account to be blamed, she adds:
and now my lord, O king, thou knowest it not; which as it acquitted him from all blame, so it made the sin of Adonijah the more heinous, that he should do this without consulting his father about it; and was not only neglect of him as a father, and an act of disrespect and disobedience to him as such, but even of high treason, to assume the throne in his father's lifetime, without his consent.
1:191:19: եւ եզեն արջառս եւ ոչխարս եւ գառինս բազումս, եւ կոչեաց զամենայն որդիս արքայի, եւ զԱբիաթար քահանայ, եւ զՅովաբ իշխան զօրուն. եւ զՍողոմոն զծառայ քո ո՛չ կոչեաց։
19 Բազում արջառներ, ոչխարներ ու գառներ է մորթել, կանչել է արքայի բոլոր որդիներին, Աբիաթար քահանային ու զօրքի հրամանատար Յովաբին, իսկ քո ծառայ Սողոմոնին չի կանչել:
19 Անիկա շատ արջառներ ու գէր անասուններ ու ոչխարներ մորթեց եւ թագաւորին բոլոր որդիներն ու Աբիաթար քահանան եւ Յովաբ զօրապետը հրաւիրեց բայց քու ծառադ Սողոմոնը չհրաւիրեց։
եւ եզեն արջառս եւ ոչխարս եւ [7]գառինս բազումս, եւ կոչեաց զամենայն որդիս արքայի եւ զԱբիաթար քահանայ եւ զՅովաբ իշխան զօրուն. եւ զՍողոմոն զծառայ քո ոչ կոչեաց:

1:19: եւ եզեն արջառս եւ ոչխարս եւ գառինս բազումս, եւ կոչեաց զամենայն որդիս արքայի, եւ զԱբիաթար քահանայ, եւ զՅովաբ իշխան զօրուն. եւ զՍողոմոն զծառայ քո ո՛չ կոչեաց։
19 Բազում արջառներ, ոչխարներ ու գառներ է մորթել, կանչել է արքայի բոլոր որդիներին, Աբիաթար քահանային ու զօրքի հրամանատար Յովաբին, իսկ քո ծառայ Սողոմոնին չի կանչել:
19 Անիկա շատ արջառներ ու գէր անասուններ ու ոչխարներ մորթեց եւ թագաւորին բոլոր որդիներն ու Աբիաթար քահանան եւ Յովաբ զօրապետը հրաւիրեց բայց քու ծառադ Սողոմոնը չհրաւիրեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:191:19 И заколол он множество волов, тельцов и овец, и пригласил всех сыновей царских и священника Авиафара, и военачальника Иоава; Соломона же, раба твоего, не пригласил.
1:19 καὶ και and; even ἐθυσίασεν θυσιαζω calf καὶ και and; even ἄρνας αρην lamb καὶ και and; even πρόβατα προβατον sheep εἰς εις into; for πλῆθος πληθος multitude; quantity καὶ και and; even ἐκάλεσεν καλεω call; invite πάντας πας all; every τοὺς ο the υἱοὺς υιος son τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even Αβιαθαρ αβιαθαρ Abiathar; Aviathar τὸν ο the ἱερέα ιερευς priest καὶ και and; even Ιωαβ ιωαβ the ἄρχοντα αρχων ruling; ruler τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even τὸν ο the Σαλωμων σαλωμων the δοῦλόν δουλος subject σου σου of you; your οὐκ ου not ἐκάλεσεν καλεω call; invite
1:19 וַ֠ wa וְ and יִּזְבַּח yyizbˌaḥ זבח slaughter שֹׁ֥ור šˌôr שֹׁור bullock וּֽ ˈû וְ and מְרִיא־ mᵊrî- מְרִיא fatling וְ wᵊ וְ and צֹאן֮ ṣōn צֹאן cattle לָ lā לְ to רֹב֒ rˌōv רֹב multitude וַ wa וְ and יִּקְרָא֙ yyiqrˌā קרא call לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to אֶבְיָתָר֙ ʔevyāṯˌār אֶבְיָתָר Abiathar הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וּ û וְ and לְ lᵊ לְ to יֹאָ֖ב yōʔˌāv יֹואָב Joab שַׂ֣ר śˈar שַׂר chief הַ ha הַ the צָּבָ֑א ṣṣāvˈā צָבָא service וְ wᵊ וְ and לִ li לְ to שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant לֹ֥א lˌō לֹא not קָרָֽא׃ qārˈā קרא call
1:19. mactavit boves et pinguia quaeque et arietes plurimos et vocavit omnes filios regis Abiathar quoque sacerdotem et Ioab principem militiae Salomonem autem servum tuum non vocavitHe hath killed oxen, and all fat cattle, and many rams, and invited all the king's sons, and Abiathar, the priest, and Joab, the general of the army: but Solomon, thy servant, he invited not.
1:19. He has slain oxen, and every kind of fattened cattle, and many rams. And he has summoned all the sons of the king, as well as Abiathar, the priest, and Joab, the leader of the military. But Solomon, your servant, he did not summon.
1:19. And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.
19. and he hath slain oxen and fatlings and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.
1:19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called:
1:19 И заколол он множество волов, тельцов и овец, и пригласил всех сыновей царских и священника Авиафара, и военачальника Иоава; Соломона же, раба твоего, не пригласил.
1:19
καὶ και and; even
ἐθυσίασεν θυσιαζω calf
καὶ και and; even
ἄρνας αρην lamb
καὶ και and; even
πρόβατα προβατον sheep
εἰς εις into; for
πλῆθος πληθος multitude; quantity
καὶ και and; even
ἐκάλεσεν καλεω call; invite
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
Ιωαβ ιωαβ the
ἄρχοντα αρχων ruling; ruler
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
τὸν ο the
Σαλωμων σαλωμων the
δοῦλόν δουλος subject
σου σου of you; your
οὐκ ου not
ἐκάλεσεν καλεω call; invite
1:19
וַ֠ wa וְ and
יִּזְבַּח yyizbˌaḥ זבח slaughter
שֹׁ֥ור šˌôr שֹׁור bullock
וּֽ ˈû וְ and
מְרִיא־ mᵊrî- מְרִיא fatling
וְ wᵊ וְ and
צֹאן֮ ṣōn צֹאן cattle
לָ lā לְ to
רֹב֒ rˌōv רֹב multitude
וַ wa וְ and
יִּקְרָא֙ yyiqrˌā קרא call
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
אֶבְיָתָר֙ ʔevyāṯˌār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וּ û וְ and
לְ lᵊ לְ to
יֹאָ֖ב yōʔˌāv יֹואָב Joab
שַׂ֣ר śˈar שַׂר chief
הַ ha הַ the
צָּבָ֑א ṣṣāvˈā צָבָא service
וְ wᵊ וְ and
לִ li לְ to
שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
לֹ֥א lˌō לֹא not
קָרָֽא׃ qārˈā קרא call
1:19. mactavit boves et pinguia quaeque et arietes plurimos et vocavit omnes filios regis Abiathar quoque sacerdotem et Ioab principem militiae Salomonem autem servum tuum non vocavit
He hath killed oxen, and all fat cattle, and many rams, and invited all the king's sons, and Abiathar, the priest, and Joab, the general of the army: but Solomon, thy servant, he invited not.
1:19. He has slain oxen, and every kind of fattened cattle, and many rams. And he has summoned all the sons of the king, as well as Abiathar, the priest, and Joab, the leader of the military. But Solomon, your servant, he did not summon.
1:19. And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:19: Kg1 1:7-10, Kg1 1:25
John Gill
And he hath slain oxen, and fat cattle, and sheep in abundance,.... Has made a grand entertainment, and is feasting and rejoicing; which was another instance of irreverence and disrespect to his aged father, labouring under the infirmities of old age, and on his dying bed, and he carousing, and showing all the tokens of pleasure in the view of his death, and wishing for it:
and hath called all the sons of the king; invited them to his entertainment, in order to gain them to his interest:
and Abiathar the priest, and Joab the captain of the host; two persons, though of eminent rank, she knew David had no respect for, and therefore it would not be pleasing to him to hear that they were invited, had this affair been more acceptable than it was; Bathsheba, considering the shortness of the time she had to think, and the flurry she must be in, very artfully threw together the most material things that might work upon the mind of David in her favour:
but Solomon thy servant hath he not called; which made it a plain case that it was not a feast of a peace offering, nor a common friendly entertainment, but a feast made on account of his accession to the throne; and that he looked upon Solomon as his rival, and bore an ill will to him on that account, and bad a design upon him.
1:201:20: Եւ տէ՛ր իմ արքայ՝ աչք ամենայն Իսրայէլի ՚ի քե՛զ են, պատմել նոցա թէ ո՛ նստցի յաթոռ տեառն իմոյ արքայի յետ նորա.
20 Տէ՛ր իմ արքայ, ամբողջ Իսրայէլն իր հայեացքը յառել է քեզ վրայ, որ յայտնես նրանց, թէ ով պիտի նստի իմ տէր արքայի աթոռին իրենից յետոյ:
20 Հիմա, ո՛վ տէր իմ թագաւոր, բոլոր Իսրայէլի աչքերը քու վրադ են, որպէս զի անոնց իմացնես թէ իմ թագաւոր տիրոջս աթոռը իրմէ ետքը ո՞վ պիտի նստի.
Եւ, տէր իմ արքայ, աչք ամենայն Իսրայելի ի քեզ են, պատմել նոցա թէ ո՛ նստցի յաթոռ տեառն իմոյ արքայի յետ նորա:

1:20: Եւ տէ՛ր իմ արքայ՝ աչք ամենայն Իսրայէլի ՚ի քե՛զ են, պատմել նոցա թէ ո՛ նստցի յաթոռ տեառն իմոյ արքայի յետ նորա.
20 Տէ՛ր իմ արքայ, ամբողջ Իսրայէլն իր հայեացքը յառել է քեզ վրայ, որ յայտնես նրանց, թէ ով պիտի նստի իմ տէր արքայի աթոռին իրենից յետոյ:
20 Հիմա, ո՛վ տէր իմ թագաւոր, բոլոր Իսրայէլի աչքերը քու վրադ են, որպէս զի անոնց իմացնես թէ իմ թագաւոր տիրոջս աթոռը իրմէ ետքը ո՞վ պիտի նստի.
zohrab-1805▾ eastern-1994▾ western am▾
1:201:20 Но ты, господин мой,~--- царь, и глаза всех Израильтян {устремлены} на тебя, чтобы ты объявил им, кто сядет на престоле господина моего царя после него;
1:20 καὶ και and; even σύ συ you κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king οἱ ο the ὀφθαλμοὶ οφθαλμος eye; sight παντὸς πας all; every Ισραηλ ισραηλ.1 Israel πρὸς προς to; toward σὲ σε.1 you ἀπαγγεῖλαι απαγγελλω report αὐτοῖς αυτος he; him τίς τις.1 who?; what? καθήσεται καθιημι let down ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king μετ᾿ μετα with; amid αὐτόν αυτος he; him
1:20 וְ wᵊ וְ and אַתָּה֙ ʔattˌā אַתָּה you אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king עֵינֵ֥י ʕênˌê עַיִן eye כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel עָלֶ֑יךָ ʕālˈeʸḵā עַל upon לְ lᵊ לְ to הַגִּ֣יד haggˈîḏ נגד report לָהֶ֔ם lāhˈem לְ to מִ֗י mˈî מִי who יֵשֵׁ֛ב yēšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֥א kissˌē כִּסֵּא seat אֲדֹנִֽי־ ʔᵃḏōnˈî- אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
1:20. verumtamen domine mi rex in te oculi respiciunt totius Israhel ut indices eis qui sedere debeat in solio tuo domine mi rex post teAnd now, my lord, O king, the eyes of all Israel are upon thee, that thou shouldst tell them, who shall sit on thy throne, my lord the king, after thee.
1:20. Truly now, my lord the king, the eyes of all of Israel look with favor upon you, that you may indicate to them who ought to sit upon your throne, my lord the king, after you.
1:20. And thou, my lord, O king, the eyes of all Israel [are] upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
20. And thou, my lord the king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
1:20 And thou, my lord, O king, the eyes of all Israel [are] upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him:
1:20 Но ты, господин мой,~--- царь, и глаза всех Израильтян {устремлены} на тебя, чтобы ты объявил им, кто сядет на престоле господина моего царя после него;
1:20
καὶ και and; even
σύ συ you
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
οἱ ο the
ὀφθαλμοὶ οφθαλμος eye; sight
παντὸς πας all; every
Ισραηλ ισραηλ.1 Israel
πρὸς προς to; toward
σὲ σε.1 you
ἀπαγγεῖλαι απαγγελλω report
αὐτοῖς αυτος he; him
τίς τις.1 who?; what?
καθήσεται καθιημι let down
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
μετ᾿ μετα with; amid
αὐτόν αυτος he; him
1:20
וְ wᵊ וְ and
אַתָּה֙ ʔattˌā אַתָּה you
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
עֵינֵ֥י ʕênˌê עַיִן eye
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
עָלֶ֑יךָ ʕālˈeʸḵā עַל upon
לְ lᵊ לְ to
הַגִּ֣יד haggˈîḏ נגד report
לָהֶ֔ם lāhˈem לְ to
מִ֗י mˈî מִי who
יֵשֵׁ֛ב yēšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֥א kissˌē כִּסֵּא seat
אֲדֹנִֽי־ ʔᵃḏōnˈî- אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
1:20. verumtamen domine mi rex in te oculi respiciunt totius Israhel ut indices eis qui sedere debeat in solio tuo domine mi rex post te
And now, my lord, O king, the eyes of all Israel are upon thee, that thou shouldst tell them, who shall sit on thy throne, my lord the king, after thee.
1:20. Truly now, my lord the king, the eyes of all of Israel look with favor upon you, that you may indicate to them who ought to sit upon your throne, my lord the king, after you.
1:20. And thou, my lord, O king, the eyes of all Israel [are] upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:20: That thou shouldest tell - who shall sit on the throne - This was a monarchy neither hereditary nor elective; the king simply named his successor. This obtained less or more, anciently, in most countries.
3 Kings (1 Kings) 1:21
Albert Barnes: Notes on the Bible - 1834
1:20: Tell them who shall sit on the throne - Side by side with what may be called the natural right of hereditary succession, there existed in the old world, and especially in the East, a right, if not of absolutely designating a successor, yet at any rate of choosing one among several sons. Thus, Cyrus designated Cambyses; and Darius designated Xerxes; and a still more absolute right of nomination was exercised by some of the Roman emperors.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:20: the eyes: Ch2 20:12; Psa 25:15, Psa 123:2; Zac 3:9
that thou: At this time the monarchy of Israel was unsettled; no man knew who was to succeed to the crown; and the minds of the people were as unsettled as the succession. It was neither hereditary nor elective. the king, as was anciently the case in most countries, named his successor; but in this instance, God had already assigned the throne to Solomon. Sa2 23:2; Ch1 22:8-10, Ch1 28:5, Ch1 28:6, Ch1 28:10, Ch1 29:1
John Gill
And thou, my lord, O king,.... As for thee, or what concerns thee, or is incumbent on thee, will appear from the expectations of the people:
the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him; this she said, to dissipate any fears that might possess his mind on hearing what Adonijah had done, that the people in general had assented to it, and encouraged him to it; whereas the body of the people were waiting to hear what was the will and determination of David: for they not only considered him as having a power to name a successor, as was afterwards done by Rehoboam, but as one that had the mind of God revealed to him who should be his successor, to which they should pay a regard.
Robert Jamieson, A. R. Fausset and David Brown
the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne--When the kings died without declaring their will, then their oldest son succeeded. But frequently they designated long before their death which of their sons should inherit the throne. The kings of Persia, as well as of other Eastern countries, have exercised the same right in modern and even recent times.
1:211:21: եւ եղիցի եթէ ննջեսցէ տէր իմ արքայ ընդ հարս իւր, եւ լինիցիմ ես եւ որդի իմ Սողոմոն վնասապա՛րտք[3433]։ [3433] Այլք. Իւր, լինիցիմ ես։
21 Եթէ իմ տէր արքան գնայ իր նախնիների գիրկը, ես ու իմ որդի Սողոմոնը մեղապարտ կը համարուենք»:
21 Եթէ ոչ՝ երբ իմ թագաւոր տէրս իր հայրերուն հետ քնանայ, ես ու իմ որդիս Սողոմոն յանցաւոր պիտի սեպուինք»։
եւ եղիցի` եթէ ննջեսցէ տէր իմ արքայ ընդ հարս իւր, լինիցիմ ես եւ որդի իմ Սողոմոն վնասապարտք:

1:21: եւ եղիցի եթէ ննջեսցէ տէր իմ արքայ ընդ հարս իւր, եւ լինիցիմ ես եւ որդի իմ Սողոմոն վնասապա՛րտք[3433]։
[3433] Այլք. Իւր, լինիցիմ ես։
21 Եթէ իմ տէր արքան գնայ իր նախնիների գիրկը, ես ու իմ որդի Սողոմոնը մեղապարտ կը համարուենք»:
21 Եթէ ոչ՝ երբ իմ թագաւոր տէրս իր հայրերուն հետ քնանայ, ես ու իմ որդիս Սողոմոն յանցաւոր պիտի սեպուինք»։
zohrab-1805▾ eastern-1994▾ western am▾
1:211:21 иначе, когда господин мой царь почиет с отцами своими, падет обвинение на меня и на сына моего Соломона.
1:21 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever κοιμηθῇ κοιμαω doze; fall asleep ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεὺς βασιλευς monarch; king μετὰ μετα with; amid τῶν ο the πατέρων πατηρ father αὐτοῦ αυτος he; him καὶ και and; even ἔσομαι ειμι be ἐγὼ εγω I καὶ και and; even ὁ ο the υἱός υιος son μου μου of me; mine Σαλωμων σαλωμων sinful
1:21 וְ wᵊ וְ and הָיָ֕ה hāyˈā היה be כִּ ki כְּ as שְׁכַ֥ב šᵊḵˌav שׁכב lie down אֲדֹנִֽי־ ʔᵃḏōnˈî- אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king עִם־ ʕim- עִם with אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father וְ wᵊ וְ and הָיִ֗יתִי hāyˈîṯî היה be אֲנִ֛י ʔᵃnˈî אֲנִי i וּ û וְ and בְנִ֥י vᵊnˌî בֵּן son שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon חַטָּאִֽים׃ ḥaṭṭāʔˈîm חַטָּא sinful
1:21. eritque cum dormierit dominus meus rex cum patribus suis erimus ego et filius meus Salomon peccatoresOtherwise it shall come to pass, when my lord the king sleepeth with his fathers, that I, and my son, Solomon, shall be accounted offenders.
1:21. Otherwise, this will be: when my lord the king sleeps with his fathers, I and my son Solomon will be as sinners.”
1:21. Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.
21. Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.
1:21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders:
1:21 иначе, когда господин мой царь почиет с отцами своими, падет обвинение на меня и на сына моего Соломона.
1:21
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἂν αν perhaps; ever
κοιμηθῇ κοιμαω doze; fall asleep
ὁ ο the
κύριός κυριος lord; master
μου μου of me; mine
ὁ ο the
βασιλεὺς βασιλευς monarch; king
μετὰ μετα with; amid
τῶν ο the
πατέρων πατηρ father
αὐτοῦ αυτος he; him
καὶ και and; even
ἔσομαι ειμι be
ἐγὼ εγω I
καὶ και and; even
ὁ ο the
υἱός υιος son
μου μου of me; mine
Σαλωμων σαλωμων sinful
1:21
וְ wᵊ וְ and
הָיָ֕ה hāyˈā היה be
כִּ ki כְּ as
שְׁכַ֥ב šᵊḵˌav שׁכב lie down
אֲדֹנִֽי־ ʔᵃḏōnˈî- אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
עִם־ ʕim- עִם with
אֲבֹתָ֑יו ʔᵃvōṯˈāʸw אָב father
וְ wᵊ וְ and
הָיִ֗יתִי hāyˈîṯî היה be
אֲנִ֛י ʔᵃnˈî אֲנִי i
וּ û וְ and
בְנִ֥י vᵊnˌî בֵּן son
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
חַטָּאִֽים׃ ḥaṭṭāʔˈîm חַטָּא sinful
1:21. eritque cum dormierit dominus meus rex cum patribus suis erimus ego et filius meus Salomon peccatores
Otherwise it shall come to pass, when my lord the king sleepeth with his fathers, that I, and my son, Solomon, shall be accounted offenders.
1:21. Otherwise, this will be: when my lord the king sleeps with his fathers, I and my son Solomon will be as sinners.”
1:21. Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.
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Adam Clarke: Commentary on the Bible - 1831
1:21: Shall be counted offenders - When Adonijah and his party shall find that I and my son have had this promise from thee by oath, he will slay us both.
3 Kings (1 Kings) 1:28
Albert Barnes: Notes on the Bible - 1834
1:21: Shall sleep - This euphemism for death, rare in the early Scriptures - being found only once in the Pentateuch (margin reference.), and once also in the historical books before Kings Sa2 7:12 - becomes in Kings and Chronicles the ordinary mode of speech (see Kg1 2:10; Kg1 11:43, etc.; Ch2 9:31; Ch2 12:16, etc.). David uses the metaphor in one psalm Psa 13:3. In the later Scriptures it is, of course, common. (Jer 51:39; Dan 12:2; Mat 9:24; Joh 11:11; Co1 11:30; Co1 15:51; Th1 4:14, etc.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:21: sleep: Kg1 2:10; Gen 15:15; Deu 31:16
that I: That is, when Adonijah is established on the throne, I and my son Solomon shall be put to death as state criminals. The history of the world demonstrates, that the lust of dominion has tempted men to commit the most enormous crimes. A father has destroyed his son, a son deposed a father, and a brother murdered a brother, in order to obtain a crown!
offenders: Heb. sinners, Kg1 2:15, Kg1 2:22-24
Geneva 1599
Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be (k) counted offenders.
(k) And so put to death as wicked transgressors.
John Gill
Otherwise it shall come to pass, when my lord the king shall sleep with his fathers,.... That is, shall die, and be buried in the sepulchre of his ancestors, where he shall lie till he awakes in the morning of the resurrection:
that I and my son Solomon shall be counted offenders; or "sinners" (g); not as if she would be reckoned an adulteress, and her son as illegitimate, as some think, and so be branded and treated as such; but as being traitors, making pretensions to the throne, she on the behalf of her son, and he for himself, when he had no right to it, being the younger son, and not declared successor by his father.
(g) "peccatores", V. L. Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
I and my son . . . shall be counted offenders--that is, slain, according to the barbarous usage of the East towards all who are rivals to the throne.
1:221:22: Եւ մինչդեռ նա խօսէ՛ր ընդ արքայի, եկն Նաթան մարգարէ.
22 Մինչ նա խօսում էր արքայի հետ, եկաւ Նաթան մարգարէն:
22 Երբ անիկա թագաւորին հետ կը խօսէր, Նաթան մարգարէն եկաւ։
Եւ մինչդեռ նա խօսէր ընդ արքայի, եկն Նաթան մարգարէ:

1:22: Եւ մինչդեռ նա խօսէ՛ր ընդ արքայի, եկն Նաթան մարգարէ.
22 Մինչ նա խօսում էր արքայի հետ, եկաւ Նաթան մարգարէն:
22 Երբ անիկա թագաւորին հետ կը խօսէր, Նաթան մարգարէն եկաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:221:22 Когда она еще говорила с царем, пришел и пророк Нафан.
1:22 καὶ και and; even ἰδοὺ ιδου see!; here I am ἔτι ετι yet; still αὐτῆς αυτος he; him λαλούσης λαλεω talk; speak μετὰ μετα with; amid τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even Ναθαν ναθαν Nathan ὁ ο the προφήτης προφητης prophet ἦλθεν ερχομαι come; go
1:22 וְ wᵊ וְ and הִנֵּ֛ה hinnˈē הִנֵּה behold עֹודֶ֥נָּה ʕôḏˌennā עֹוד duration מְדַבֶּ֖רֶת mᵊḏabbˌereṯ דבר speak עִם־ ʕim- עִם with הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וְ wᵊ וְ and נָתָ֥ן nāṯˌān נָתָן Nathan הַ ha הַ the נָּבִ֖יא nnāvˌî נָבִיא prophet בָּֽא׃ bˈā בוא come
1:22. adhuc illa loquente cum rege Nathan prophetes venitAs she was yet speaking with the king, Nathan, the prophet, came.
1:22. And while she was still speaking with the king, Nathan, the prophet, arrived.
1:22. And, lo, while she yet talked with the king, Nathan the prophet also came in.
22. And, lo, while she yet talked with the king, Nathan the prophet came in.
1:22 And, lo, while she yet talked with the king, Nathan the prophet also came in:
1:22 Когда она еще говорила с царем, пришел и пророк Нафан.
1:22
καὶ και and; even
ἰδοὺ ιδου see!; here I am
ἔτι ετι yet; still
αὐτῆς αυτος he; him
λαλούσης λαλεω talk; speak
μετὰ μετα with; amid
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
Ναθαν ναθαν Nathan
ὁ ο the
προφήτης προφητης prophet
ἦλθεν ερχομαι come; go
1:22
וְ wᵊ וְ and
הִנֵּ֛ה hinnˈē הִנֵּה behold
עֹודֶ֥נָּה ʕôḏˌennā עֹוד duration
מְדַבֶּ֖רֶת mᵊḏabbˌereṯ דבר speak
עִם־ ʕim- עִם with
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וְ wᵊ וְ and
נָתָ֥ן nāṯˌān נָתָן Nathan
הַ ha הַ the
נָּבִ֖יא nnāvˌî נָבִיא prophet
בָּֽא׃ bˈā בוא come
1:22. adhuc illa loquente cum rege Nathan prophetes venit
As she was yet speaking with the king, Nathan, the prophet, came.
1:22. And while she was still speaking with the king, Nathan, the prophet, arrived.
1:22. And, lo, while she yet talked with the king, Nathan the prophet also came in.
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Albert Barnes: Notes on the Bible - 1834
1:22: Nathan came into the palace, not into the chamber, where he might not enter unannounced. Bath-sheba retired before Nathan entered, in accordance with Oriental ideas of propriety. So, when Bath-sheba was again sent for Kg1 1:28, Nathan retired (compare Kg1 1:32).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:22: Gen 24:15; Job 1:16-18; Dan 9:20
John Gill
And, lo, while she yet talked with the king,.... Just as she was concluding her speech to him:
Nathan the prophet also came in; as he promised he would; perhaps was at the chamber door all the while Bathsheba was speaking, and when he perceived she was just finishing, he entered in without ceremony, as he had used to do, being the king's seer and counsellor, and a prophet, who had admittance to the king at any time.
1:231:23: եւ պատմեցաւ արքայի եւ ասեն. Ա՛ւասիկ Նաթան մարգարէ։ Եւ եմո՛ւտ առաջի արքայի, եւ երկիր եպագ արքայի ՚ի վերայ երեսաց իւրոց յերկիր։
23 Յայտնեցին արքային, թէ՝ «Ահաւասիկ եկել է Նաթան մարգարէն»: Սա մտաւ արքայի մօտ ու մինչեւ գետին երեսնիվայր գլուխ տուեց նրան:
23 Թագաւորին իմացուցին ու ըսին թէ՝ «Ահա Նաթան մարգարէն եկաւ»։ Անիկա ներս մտաւ թագաւորին առջեւ ու երեսը մինչեւ գետինը ծռելով թագաւորին խոնարհութիւն ըրաւ
Եւ պատմեցաւ արքայի, եւ ասեն. Աւասիկ Նաթան մարգարէ: Եւ եմուտ առաջի արքայի, եւ երկիր եպագ արքայի ի վերայ երեսաց իւրոց յերկիր:

1:23: եւ պատմեցաւ արքայի եւ ասեն. Ա՛ւասիկ Նաթան մարգարէ։ Եւ եմո՛ւտ առաջի արքայի, եւ երկիր եպագ արքայի ՚ի վերայ երեսաց իւրոց յերկիր։
23 Յայտնեցին արքային, թէ՝ «Ահաւասիկ եկել է Նաթան մարգարէն»: Սա մտաւ արքայի մօտ ու մինչեւ գետին երեսնիվայր գլուխ տուեց նրան:
23 Թագաւորին իմացուցին ու ըսին թէ՝ «Ահա Նաթան մարգարէն եկաւ»։ Անիկա ներս մտաւ թագաւորին առջեւ ու երեսը մինչեւ գետինը ծռելով թագաւորին խոնարհութիւն ըրաւ
zohrab-1805▾ eastern-1994▾ western am▾
1:231:23 И сказали царю, говоря: вот Нафан пророк. И вошел он к царю и поклонился царю лицем до земли.
1:23 καὶ και and; even ἀνηγγέλη αναγγελλω announce τῷ ο the βασιλεῖ βασιλευς monarch; king ἰδοὺ ιδου see!; here I am Ναθαν ναθαν Nathan ὁ ο the προφήτης προφητης prophet καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in κατὰ κατα down; by πρόσωπον προσωπον face; ahead of τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even προσεκύνησεν προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king κατὰ κατα down; by πρόσωπον προσωπον face; ahead of αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land
1:23 וַ wa וְ and יַּגִּ֤ידוּ yyaggˈîḏû נגד report לַ la לְ to † הַ the מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִנֵּ֖ה hinnˌē הִנֵּה behold נָתָ֣ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֑יא nnāvˈî נָבִיא prophet וַ wa וְ and יָּבֹא֙ yyāvˌō בוא come לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and יִּשְׁתַּ֧חוּ yyištˈaḥû חוה bow down לַ la לְ to † הַ the מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon אַפָּ֖יו ʔappˌāʸw אַף nose אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
1:23. et nuntiaverunt regi dicentes adest Nathan propheta cumque introisset ante conspectum regis et adorasset eum pronus in terramAnd they told the king, saying: Nathan, the prophet, is here. And when he was come in before the king, and had worshipped, bowing down to the ground,
1:23. And they announced to the king, saying, “Nathan, the prophet, is here.” And when he had entered in the sight of the king, and he had reverenced prone on the ground,
1:23. And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.
23. And they told the king, saying, Behold, Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.
1:23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground:
1:23 И сказали царю, говоря: вот Нафан пророк. И вошел он к царю и поклонился царю лицем до земли.
1:23
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
τῷ ο the
βασιλεῖ βασιλευς monarch; king
ἰδοὺ ιδου see!; here I am
Ναθαν ναθαν Nathan
ὁ ο the
προφήτης προφητης prophet
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
προσεκύνησεν προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
κατὰ κατα down; by
πρόσωπον προσωπον face; ahead of
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
1:23
וַ wa וְ and
יַּגִּ֤ידוּ yyaggˈîḏû נגד report
לַ la לְ to
† הַ the
מֶּ֨לֶךְ֙ mmˈeleḵ מֶלֶךְ king
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הִנֵּ֖ה hinnˌē הִנֵּה behold
נָתָ֣ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֑יא nnāvˈî נָבִיא prophet
וַ wa וְ and
יָּבֹא֙ yyāvˌō בוא come
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
יִּשְׁתַּ֧חוּ yyištˈaḥû חוה bow down
לַ la לְ to
† הַ the
מֶּ֛לֶךְ mmˈeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
אַפָּ֖יו ʔappˌāʸw אַף nose
אָֽרְצָה׃ ʔˈārᵊṣā אֶרֶץ earth
1:23. et nuntiaverunt regi dicentes adest Nathan propheta cumque introisset ante conspectum regis et adorasset eum pronus in terram
And they told the king, saying: Nathan, the prophet, is here. And when he was come in before the king, and had worshipped, bowing down to the ground,
1:23. And they announced to the king, saying, “Nathan, the prophet, is here.” And when he had entered in the sight of the king, and he had reverenced prone on the ground,
1:23. And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:23: he bowed: Kg1 1:16; Rom 13:7; Pe1 2:17
Geneva 1599
And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face (l) to the ground.
(l) Acknowledging him to be the true and worthy king appointed by God, as the figure of his Christ.
John Gill
And they told the king,.... Some that attended at the door, or were in the chamber:
saying, behold, Nathan the prophet; or he is in the room, which the king through his infirmities might not be sensible of:
and when he was come in before the king; nearer to him, and as to be properly in his presence:
he bowed himself before the king with his face to the ground; showing him the same reverence, though in bed, as if on his throne.
1:241:24: Եւ ասէ Նաթան. Տէ՛ր իմ արքայ՝ դո՞ւ ասացեր եթէ Ադոնիա թագաւորեսցէ զկնի իմ, եւ նա՛ նստցի յաթոռ իմում.
24 Նաթանն ասաց. «Տէ՛ր իմ արքայ, դո՞ւ ես ասել, թէ՝ “Ադոնիան թագաւորելու է ինձնից յետոյ եւ նստելու է իմ աթոռին”:
24 Եւ Նաթան ըսաւ. «Ո՛վ տէր իմ թագաւոր, դո՞ւն ըսիր որ ‘Ինձմէ ետքը Ադոնիա թագաւոր ըլլայ ու իմ աթոռս անիկա նստի’,
եւ ասէ Նաթան. Տէր իմ արքայ, դո՞ւ ասացեր եթէ Ադոնիա թագաւորեսցէ զկնի իմ, եւ նա նստցի յաթոռ իմում:

1:24: Եւ ասէ Նաթան. Տէ՛ր իմ արքայ՝ դո՞ւ ասացեր եթէ Ադոնիա թագաւորեսցէ զկնի իմ, եւ նա՛ նստցի յաթոռ իմում.
24 Նաթանն ասաց. «Տէ՛ր իմ արքայ, դո՞ւ ես ասել, թէ՝ “Ադոնիան թագաւորելու է ինձնից յետոյ եւ նստելու է իմ աթոռին”:
24 Եւ Նաթան ըսաւ. «Ո՛վ տէր իմ թագաւոր, դո՞ւն ըսիր որ ‘Ինձմէ ետքը Ադոնիա թագաւոր ըլլայ ու իմ աթոռս անիկա նստի’,
zohrab-1805▾ eastern-1994▾ western am▾
1:241:24 И сказал Нафан: господин мой царь! сказал ли ты: >?
1:24 καὶ και and; even εἶπεν επω say; speak Ναθαν ναθαν Nathan κύριέ κυριος lord; master μου μου of me; mine βασιλεῦ βασιλευς monarch; king σὺ συ you εἶπας επω say; speak Αδωνιας αδωνιας reign ὀπίσω οπισω in back; after μου μου of me; mine καὶ και and; even αὐτὸς αυτος he; him καθήσεται καθιημι let down ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine
1:24 וַ wa וְ and יֹּאמֶר֮ yyōmer אמר say נָתָן֒ nāṯˌān נָתָן Nathan אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king אַתָּ֣ה ʔattˈā אַתָּה you אָמַ֔רְתָּ ʔāmˈartā אמר say אֲדֹנִיָּ֖הוּ ʔᵃḏōniyyˌāhû אֲדֹנִיָּהוּ Adonijah יִמְלֹ֣ךְ yimlˈōḵ מלך be king אַחֲרָ֑י ʔaḥᵃrˈāy אַחַר after וְ wᵊ וְ and ה֖וּא hˌû הוּא he יֵשֵׁ֥ב yēšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאִֽי׃ kisʔˈî כִּסֵּא seat
1:24. dixit Nathan domine mi rex tu dixisti Adonias regnet post me et ipse sedeat super thronum meumNathan said: My lord, O king, hast thou said: Let Adonias reign after me, and let him sit upon my throne?
1:24. Nathan said: “My lord the king, did you say, ‘Let Adonijah reign after me, and let him sit upon my throne?’
1:24. And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
24. And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
1:24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne:
1:24 И сказал Нафан: господин мой царь! сказал ли ты: <<Адония будет царствовать после меня и он сядет на престоле моем>>?
1:24
καὶ και and; even
εἶπεν επω say; speak
Ναθαν ναθαν Nathan
κύριέ κυριος lord; master
μου μου of me; mine
βασιλεῦ βασιλευς monarch; king
σὺ συ you
εἶπας επω say; speak
Αδωνιας αδωνιας reign
ὀπίσω οπισω in back; after
μου μου of me; mine
καὶ και and; even
αὐτὸς αυτος he; him
καθήσεται καθιημι let down
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
1:24
וַ wa וְ and
יֹּאמֶר֮ yyōmer אמר say
נָתָן֒ nāṯˌān נָתָן Nathan
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
אַתָּ֣ה ʔattˈā אַתָּה you
אָמַ֔רְתָּ ʔāmˈartā אמר say
אֲדֹנִיָּ֖הוּ ʔᵃḏōniyyˌāhû אֲדֹנִיָּהוּ Adonijah
יִמְלֹ֣ךְ yimlˈōḵ מלך be king
אַחֲרָ֑י ʔaḥᵃrˈāy אַחַר after
וְ wᵊ וְ and
ה֖וּא hˌû הוּא he
יֵשֵׁ֥ב yēšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאִֽי׃ kisʔˈî כִּסֵּא seat
1:24. dixit Nathan domine mi rex tu dixisti Adonias regnet post me et ipse sedeat super thronum meum
Nathan said: My lord, O king, hast thou said: Let Adonias reign after me, and let him sit upon my throne?
1:24. Nathan said: “My lord the king, did you say, ‘Let Adonijah reign after me, and let him sit upon my throne?’
1:24. And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
1:24: Hast thou said - Thou hast said. In the original no question is asked. Nathan assumes, as far as words go, that the king has made this declaration. He wishes to draw forth a disclaimer.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:24: hast thou: Kg1 1:14, Kg1 1:18
reign: Kg1 1:5, Kg1 1:13, Kg1 1:17
John Gill
And Nathan said, my lord, O king,.... He addresses him as with great veneration and respect due to his office, so as if he knew noticing of Bathsheba's application to him; and therefore begins and tells his story, as if the king had never heard anything relative to it:
hast thou said, Adonijah shall reign after me, and he shall sit upon my throne? surely it can never be, because of the notice which he himself had given him from the Lord, that one to be born should succeed him, plainly pointing to Solomon; and also because of the oath which he had sworn, to which Nathan was privy, that Solomon should reign after him; and yet if he had not given such orders, it was exceeding strange that Adonijah should presume to do what he had done.
1:251:25: զի էջ այսօր, եւ եզեն արջառս եւ ոչխարս եւ գառինս բազումս. եւ կոչեաց զամենայն որդիսն արքայի, եւ զիշխանս զօրուն, եւ զԱբիաթար քահանայ. եւ ահա ուտե՛ն եւ ըմպեն առաջի նորա, եւ ասեն. Կեցցէ՛ արքայ Ադոնիա։
25 Այսօր նա իջել է, մորթել բազում արջառներ, ոչխարներ ու գառներ, կանչել արքայի բոլոր որդիներին, զօրքի հրամանատարներին ու Աբիաթար քահանային: Նրանք ահա ուտում ու խմում են նրա մօտ՝ ասելով. “Կեցցէ՛ Ադոնիա արքան”,
25 Քանզի անիկա այսօր իջաւ եւ շատ արջառներ ու գէր անասուններ ու ոչխարներ մորթեց եւ թագաւորին բոլոր որդիները, զօրավարներն ու Աբիաթար քահանան հրաւիրեց եւ ահա անոնք անոր առջեւ կ’ուտեն, կը խմեն ու կ’ըսեն. ‘Կեցցէ՛ արքայ Ադոնիան’։
զի էջ այսօր եւ եզեն արջառս եւ ոչխարս եւ [8]գառինս բազումս, եւ կոչեաց զամենայն որդիսն արքայի եւ զիշխանս զօրուն եւ զԱբիաթար քահանայ. եւ ահա ուտեն եւ ըմպեն առաջի նորա, եւ ասեն. Կեցցէ արքայ Ադոնիա:

1:25: զի էջ այսօր, եւ եզեն արջառս եւ ոչխարս եւ գառինս բազումս. եւ կոչեաց զամենայն որդիսն արքայի, եւ զիշխանս զօրուն, եւ զԱբիաթար քահանայ. եւ ահա ուտե՛ն եւ ըմպեն առաջի նորա, եւ ասեն. Կեցցէ՛ արքայ Ադոնիա։
25 Այսօր նա իջել է, մորթել բազում արջառներ, ոչխարներ ու գառներ, կանչել արքայի բոլոր որդիներին, զօրքի հրամանատարներին ու Աբիաթար քահանային: Նրանք ահա ուտում ու խմում են նրա մօտ՝ ասելով. “Կեցցէ՛ Ադոնիա արքան”,
25 Քանզի անիկա այսօր իջաւ եւ շատ արջառներ ու գէր անասուններ ու ոչխարներ մորթեց եւ թագաւորին բոլոր որդիները, զօրավարներն ու Աբիաթար քահանան հրաւիրեց եւ ահա անոնք անոր առջեւ կ’ուտեն, կը խմեն ու կ’ըսեն. ‘Կեցցէ՛ արքայ Ադոնիան’։
zohrab-1805▾ eastern-1994▾ western am▾
1:251:25 Потому что он ныне сошел и заколол множество волов, тельцов и овец, и пригласил всех сыновей царских и военачальников и священника Авиафара, и вот, они едят и пьют у него и говорят: да живет царь Адония!
1:25 ὅτι οτι since; that κατέβη καταβαινω step down; descend σήμερον σημερον today; present καὶ και and; even ἐθυσίασεν θυσιαζω calf καὶ και and; even ἄρνας αρην lamb καὶ και and; even πρόβατα προβατον sheep εἰς εις into; for πλῆθος πληθος multitude; quantity καὶ και and; even ἐκάλεσεν καλεω call; invite πάντας πας all; every τοὺς ο the υἱοὺς υιος son τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even τοὺς ο the ἄρχοντας αρχων ruling; ruler τῆς ο the δυνάμεως δυναμις power; ability καὶ και and; even Αβιαθαρ αβιαθαρ Abiathar; Aviathar τὸν ο the ἱερέα ιερευς priest καὶ και and; even ἰδού ιδου see!; here I am εἰσιν ειμι be ἐσθίοντες εσθιω eat; consume καὶ και and; even πίνοντες πινω drink ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him καὶ και and; even εἶπαν επω say; speak ζήτω ζαω live; alive ὁ ο the βασιλεὺς βασιλευς monarch; king Αδωνιας αδωνιας Adōnias; Athonias
1:25 כִּ֣י׀ kˈî כִּי that יָרַ֣ד yārˈaḏ ירד descend הַ ha הַ the יֹּ֗ום yyˈôm יֹום day וַ֠ wa וְ and יִּזְבַּח yyizbˌaḥ זבח slaughter שֹׁ֥ור šˌôr שֹׁור bullock וּֽ ˈû וְ and מְרִיא־ mᵊrî- מְרִיא fatling וְ wᵊ וְ and צֹאן֮ ṣōn צֹאן cattle לָ lā לְ to רֹב֒ rˌōv רֹב multitude וַ wa וְ and יִּקְרָא֩ yyiqrˌā קרא call לְ lᵊ לְ to כָל־ ḵol- כֹּל whole בְּנֵ֨י bᵊnˌê בֵּן son הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king וּ û וְ and לְ lᵊ לְ to שָׂרֵ֤י śārˈê שַׂר chief הַ ha הַ the צָּבָא֙ ṣṣāvˌā צָבָא service וּ û וְ and לְ lᵊ לְ to אֶבְיָתָ֣ר ʔevyāṯˈār אֶבְיָתָר Abiathar הַ ha הַ the כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and הִנָּ֛ם hinnˈām הִנֵּה behold אֹכְלִ֥ים ʔōḵᵊlˌîm אכל eat וְ wᵊ וְ and שֹׁתִ֖ים šōṯˌîm שׁתה drink לְ lᵊ לְ to פָנָ֑יו fānˈāʸw פָּנֶה face וַ wa וְ and יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say יְחִ֖י yᵊḥˌî חיה be alive הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king אֲדֹנִיָּֽהוּ׃ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
1:25. quia descendit hodie et immolavit boves et pinguia et arietes plurimos et vocavit universos filios regis et principes exercitus Abiathar quoque sacerdotem illisque vescentibus et bibentibus coram eo et dicentibus vivat rex AdoniasBecause he is gone down to day, and hath killed oxen, and fatlings, and many rams, and invited all the king's sons, and the captains of the army, and Abiathar the priest: and they are eating and drinking before him, and saying: God save king Adonias:
1:25. For today, he descended, and he immolated oxen, and fattened cattle, and many rams. And he summoned all the sons of the king, and the leaders of the army, along with Abiathar, the priest. And they are eating and drinking before him, and saying, ‘As king Adonijah lives.’
1:25. For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
25. For he is gone down this day, and hath slain oxen and fatlings and sheep in abundance, and hath called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
1:25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king' s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah:
1:25 Потому что он ныне сошел и заколол множество волов, тельцов и овец, и пригласил всех сыновей царских и военачальников и священника Авиафара, и вот, они едят и пьют у него и говорят: да живет царь Адония!
1:25
ὅτι οτι since; that
κατέβη καταβαινω step down; descend
σήμερον σημερον today; present
καὶ και and; even
ἐθυσίασεν θυσιαζω calf
καὶ και and; even
ἄρνας αρην lamb
καὶ και and; even
πρόβατα προβατον sheep
εἰς εις into; for
πλῆθος πληθος multitude; quantity
καὶ και and; even
ἐκάλεσεν καλεω call; invite
πάντας πας all; every
τοὺς ο the
υἱοὺς υιος son
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
τοὺς ο the
ἄρχοντας αρχων ruling; ruler
τῆς ο the
δυνάμεως δυναμις power; ability
καὶ και and; even
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
ἰδού ιδου see!; here I am
εἰσιν ειμι be
ἐσθίοντες εσθιω eat; consume
καὶ και and; even
πίνοντες πινω drink
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
καὶ και and; even
εἶπαν επω say; speak
ζήτω ζαω live; alive
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Αδωνιας αδωνιας Adōnias; Athonias
1:25
כִּ֣י׀ kˈî כִּי that
יָרַ֣ד yārˈaḏ ירד descend
הַ ha הַ the
יֹּ֗ום yyˈôm יֹום day
וַ֠ wa וְ and
יִּזְבַּח yyizbˌaḥ זבח slaughter
שֹׁ֥ור šˌôr שֹׁור bullock
וּֽ ˈû וְ and
מְרִיא־ mᵊrî- מְרִיא fatling
וְ wᵊ וְ and
צֹאן֮ ṣōn צֹאן cattle
לָ lā לְ to
רֹב֒ rˌōv רֹב multitude
וַ wa וְ and
יִּקְרָא֩ yyiqrˌā קרא call
לְ lᵊ לְ to
כָל־ ḵol- כֹּל whole
בְּנֵ֨י bᵊnˌê בֵּן son
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
וּ û וְ and
לְ lᵊ לְ to
שָׂרֵ֤י śārˈê שַׂר chief
הַ ha הַ the
צָּבָא֙ ṣṣāvˌā צָבָא service
וּ û וְ and
לְ lᵊ לְ to
אֶבְיָתָ֣ר ʔevyāṯˈār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּהֵ֔ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
הִנָּ֛ם hinnˈām הִנֵּה behold
אֹכְלִ֥ים ʔōḵᵊlˌîm אכל eat
וְ wᵊ וְ and
שֹׁתִ֖ים šōṯˌîm שׁתה drink
לְ lᵊ לְ to
פָנָ֑יו fānˈāʸw פָּנֶה face
וַ wa וְ and
יֹּ֣אמְר֔וּ yyˈōmᵊrˈû אמר say
יְחִ֖י yᵊḥˌî חיה be alive
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
אֲדֹנִיָּֽהוּ׃ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
1:25. quia descendit hodie et immolavit boves et pinguia et arietes plurimos et vocavit universos filios regis et principes exercitus Abiathar quoque sacerdotem illisque vescentibus et bibentibus coram eo et dicentibus vivat rex Adonias
Because he is gone down to day, and hath killed oxen, and fatlings, and many rams, and invited all the king's sons, and the captains of the army, and Abiathar the priest: and they are eating and drinking before him, and saying: God save king Adonias:
1:25. For today, he descended, and he immolated oxen, and fattened cattle, and many rams. And he summoned all the sons of the king, and the leaders of the army, along with Abiathar, the priest. And they are eating and drinking before him, and saying, ‘As king Adonijah lives.’
1:25. For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:25: slain: Kg1 1:9, Kg1 1:19; Sa1 11:14, Sa1 11:15; Ch1 29:21-23
God save king Adonijah: Heb. Let king Adonijah live, Kg1 1:34; Sa1 10:24; Sa2 16:16; Kg2 11:12; Ch2 23:11 *marg. Mat 21:9; Mar 11:9, Mar 11:10; Luk 19:38
John Gill
For he is gone down this day,.... From Jerusalem, which lay high, to the stone of Zoheleth, in Enrogel, which lay in the valley, 3Kings 1:9;
and hath slain oxen, and fat cattle, and sheep in abundance; not by way of sacrifice, but for a feast, on account of his coming to the kingdom:
and hath called all the king's sons; invited them to the entertainment:
and the captains of the host; or army; not only Joab, it seems, the general of it, but the captains of thousands and hundreds under him, being desirous of engaging the militia in his favour, and which was not an impolitic step:
and Abiathar the priest; to consult with by Urim and Thummim, and to anoint him, and use his interest with the populace for him, who might be supposed a man of influence, being the high priest of the nation:
and, behold, they eat and drink before him; they were now at it, at this time, they were not only invited, but they accepted the invitation, and came; which is afore than what was before related:
and say, God save King Adonijah; they proclaimed and saluted him as king, and drank his health, and wished him all prosperity; and so the Targum,
"may King Adonijah prosper!''
1:261:26: Եւ զի՛ս զծառայ քո, եւ զՍադովկ քահանայ՝ եւ զԲանեա որդի Յովիդայեայ, եւ զՍողոմոն զծառայ քո ո՛չ կոչեաց։
26 իսկ ինձ՝ քո ծառային, Սադոկ քահանային, Յովիդայէի որդի Բանեային եւ քո Սողոմոն ծառային չի կանչել:
26 Բայց զիս քու ծառադ ու Սադովկ քահանան եւ Յովիադային որդին Բանիան ու քու ծառադ Սողոմոնը չկանչեց։
Եւ զիս զծառայ քո, եւ զՍադովկ քահանայ եւ զԲանեա որդի Յովիդայեայ եւ զՍողոմոն զծառայ քո ոչ կոչեաց:

1:26: Եւ զի՛ս զծառայ քո, եւ զՍադովկ քահանայ՝ եւ զԲանեա որդի Յովիդայեայ, եւ զՍողոմոն զծառայ քո ո՛չ կոչեաց։
26 իսկ ինձ՝ քո ծառային, Սադոկ քահանային, Յովիդայէի որդի Բանեային եւ քո Սողոմոն ծառային չի կանչել:
26 Բայց զիս քու ծառադ ու Սադովկ քահանան եւ Յովիադային որդին Բանիան ու քու ծառադ Սողոմոնը չկանչեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:261:26 А меня, раба твоего, и священника Садока, и Ванею, сына Иодаева, и Соломона, раба твоего, не пригласил.
1:26 καὶ και and; even ἐμὲ εμε me αὐτὸν αυτος he; him τὸν ο the δοῦλόν δουλος subject σου σου of you; your καὶ και and; even Σαδωκ σαδωκ Sadōk; Sathok τὸν ο the ἱερέα ιερευς priest καὶ και and; even Βαναιαν βαναιας son Ιωδαε ιωδαε and; even Σαλωμων σαλωμων the δοῦλόν δουλος subject σου σου of you; your οὐκ ου not ἐκάλεσεν καλεω call; invite
1:26 וְ wᵊ וְ and לִ֣י lˈî לְ to אֲנִֽי־ ʔᵃnˈî- אֲנִי i עַ֠בְדֶּךָ ʕavdeḵˌā עֶבֶד servant וּ û וְ and לְ lᵊ לְ to צָדֹ֨ק ṣāḏˌōq צָדֹוק Zadok הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and לִ li לְ to בְנָיָ֧הוּ vᵊnāyˈāhû בְּנָיָהוּ Benaiah בֶן־ ven- בֵּן son יְהֹויָדָ֛ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada וְ wᵊ וְ and לִ li לְ to שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant לֹ֥א lˌō לֹא not קָרָֽא׃ qārˈā קרא call
1:26. me servum tuum et Sadoc sacerdotem et Banaiam filium Ioiadae et Salomonem famulum tuum non vocavitBut me, thy servant, and Sadoc, the priest, and Banaias, the son of Joiada, and Solomon, thy servant, he hath not invited.
1:26. But he did not summon me, your servant, and Zadok, the priest, and Benaiah, the son of Jehoiada, and Solomon, your lowly servant.
1:26. But me, [even] me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
26. But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
1:26 But me, [even] me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called:
1:26 А меня, раба твоего, и священника Садока, и Ванею, сына Иодаева, и Соломона, раба твоего, не пригласил.
1:26
καὶ και and; even
ἐμὲ εμε me
αὐτὸν αυτος he; him
τὸν ο the
δοῦλόν δουλος subject
σου σου of you; your
καὶ και and; even
Σαδωκ σαδωκ Sadōk; Sathok
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
Βαναιαν βαναιας son
Ιωδαε ιωδαε and; even
Σαλωμων σαλωμων the
δοῦλόν δουλος subject
σου σου of you; your
οὐκ ου not
ἐκάλεσεν καλεω call; invite
1:26
וְ wᵊ וְ and
לִ֣י lˈî לְ to
אֲנִֽי־ ʔᵃnˈî- אֲנִי i
עַ֠בְדֶּךָ ʕavdeḵˌā עֶבֶד servant
וּ û וְ and
לְ lᵊ לְ to
צָדֹ֨ק ṣāḏˌōq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
לִ li לְ to
בְנָיָ֧הוּ vᵊnāyˈāhû בְּנָיָהוּ Benaiah
בֶן־ ven- בֵּן son
יְהֹויָדָ֛ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
וְ wᵊ וְ and
לִ li לְ to
שְׁלֹמֹ֥ה šᵊlōmˌō שְׁלֹמֹה Solomon
עַבְדְּךָ֖ ʕavdᵊḵˌā עֶבֶד servant
לֹ֥א lˌō לֹא not
קָרָֽא׃ qārˈā קרא call
1:26. me servum tuum et Sadoc sacerdotem et Banaiam filium Ioiadae et Salomonem famulum tuum non vocavit
But me, thy servant, and Sadoc, the priest, and Banaias, the son of Joiada, and Solomon, thy servant, he hath not invited.
1:26. But he did not summon me, your servant, and Zadok, the priest, and Benaiah, the son of Jehoiada, and Solomon, your lowly servant.
1:26. But me, [even] me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:26: Kg1 1:8, Kg1 1:19; Sa2 7:2, Sa2 7:12-17, Sa2 12:25
John Gill
But me, even me thy servant,.... Meaning himself, Nathan the prophet, who was David's servant, his seer, and counsellor:
and Zadok the priest; for whom David had a great respect:
and Benaiah the son of Jehoiada; who was captain of his bodyguards; here Nathan observes more than Bathsheba had, and supplies what she had omitted, and so filled up her words, as in 3Kings 1:14;
and thy servant Solomon, hath he not called; which showed his ill intention.
John Wesley
But me - Whom he knew to be acquainted with thy mind, and with the mind of God in this matter: and therefore his neglect of me herein gives me cause to suspect that this is done without thy privity.
1:271:27: Եթէ ՚ի ձեռն տեա՞ռն իմոյ արքայի եղեւ բանն այն. եւ ո՛չ ցուցեր ծառայի քում թէ ո՞ նստցի յաթոռ տեառն իմոյ արքայի յե՛տ նորա։
27 Արդեօ՞ք այս բանն իմ տէր արքայի հրամանով է կատարուել: Դու, սակայն, քո ծառային չես յայտնել, թէ իրենից յետոյ ո՛վ պիտի նստի իմ տէր արքայի աթոռին»:
27 Այս բանը արդեօք իմ թագաւոր տիրոջս ձեռքո՞վ եղաւ, բայց քու ծառայիդ չգիտցուցիր թէ քեզմէ ետքը թագաւոր տիրոջս աթոռը ո՞վ պիտի նստի»։
Եթէ ի ձեռն տեա՞ռն իմոյ արքայի եղեւ բանն այն, եւ ոչ ցուցեր ծառայի քում թէ ո՛ նստցի յաթոռ տեառն իմոյ արքայի յետ նորա:

1:27: Եթէ ՚ի ձեռն տեա՞ռն իմոյ արքայի եղեւ բանն այն. եւ ո՛չ ցուցեր ծառայի քում թէ ո՞ նստցի յաթոռ տեառն իմոյ արքայի յե՛տ նորա։
27 Արդեօ՞ք այս բանն իմ տէր արքայի հրամանով է կատարուել: Դու, սակայն, քո ծառային չես յայտնել, թէ իրենից յետոյ ո՛վ պիտի նստի իմ տէր արքայի աթոռին»:
27 Այս բանը արդեօք իմ թագաւոր տիրոջս ձեռքո՞վ եղաւ, բայց քու ծառայիդ չգիտցուցիր թէ քեզմէ ետքը թագաւոր տիրոջս աթոռը ո՞վ պիտի նստի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:271:27 Не сталось ли это по {воле} господина моего царя, и для чего ты не открыл рабу твоему, кто сядет на престоле господина моего царя после него?
1:27 εἰ ει if; whether διὰ δια through; because of τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king γέγονεν γινομαι happen; become τὸ ο the ῥῆμα ρημα statement; phrase τοῦτο ουτος this; he καὶ και and; even οὐκ ου not ἐγνώρισας γνωριζω make known; point out τῷ ο the δούλῳ δουλος subject σου σου of you; your τίς τις.1 who?; what? καθήσεται καθιημι let down ἐπὶ επι in; on τὸν ο the θρόνον θρονος throne τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king μετ᾿ μετα with; amid αὐτόν αυτος he; him
1:27 אִ֗ם ʔˈim אִם if מֵ mē מִן from אֵת֙ ʔˌēṯ אֵת together with אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king נִהְיָ֖ה nihyˌā היה be הַ ha הַ the דָּבָ֣ר ddāvˈār דָּבָר word הַ ha הַ the זֶּ֑ה zzˈeh זֶה this וְ wᵊ וְ and לֹ֤א lˈō לֹא not הֹודַ֨עְתָּ֙ hôḏˈaʕtā ידע know אֶֽת־ ʔˈeṯ- אֵת [object marker] עַבְדְּךָ֔עבדיך *ʕavdᵊḵˈā עֶבֶד servant מִ֗י mˈî מִי who יֵשֵׁ֛ב yēšˈēv ישׁב sit עַל־ ʕal- עַל upon כִּסֵּ֥א kissˌē כִּסֵּא seat אֲדֹנִֽי־ ʔᵃḏōnˈî- אָדֹון lord הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king אַחֲרָֽיו׃ ס ʔaḥᵃrˈāʸw . s אַחַר after
1:27. numquid a domino meo rege exivit hoc verbum et mihi non indicasti servo tuo qui sessurus esset super thronum domini mei regis post eumIs this word come out from my lord the king, and hast thou not told me, thy servant, who should sit on the throne of my lord the king after him?
1:27. Could this word have gone out from my lord the king, and could you not have revealed it to me, your servant, as to who would be seated upon the throne of my lord the king after him?”
1:27. Is this thing done by my lord the king, and thou hast not shewed [it] unto thy servant, who should sit on the throne of my lord the king after him?
27. Is this thing done by my lord the king, and thou hast not shewed unto thy servants who should sit on the throne of my lord the king after him?
1:27 Is this thing done by my lord the king, and thou hast not shewed [it] unto thy servant, who should sit on the throne of my lord the king after him:
1:27 Не сталось ли это по {воле} господина моего царя, и для чего ты не открыл рабу твоему, кто сядет на престоле господина моего царя после него?
1:27
εἰ ει if; whether
διὰ δια through; because of
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
γέγονεν γινομαι happen; become
τὸ ο the
ῥῆμα ρημα statement; phrase
τοῦτο ουτος this; he
καὶ και and; even
οὐκ ου not
ἐγνώρισας γνωριζω make known; point out
τῷ ο the
δούλῳ δουλος subject
σου σου of you; your
τίς τις.1 who?; what?
καθήσεται καθιημι let down
ἐπὶ επι in; on
τὸν ο the
θρόνον θρονος throne
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
μετ᾿ μετα with; amid
αὐτόν αυτος he; him
1:27
אִ֗ם ʔˈim אִם if
מֵ mē מִן from
אֵת֙ ʔˌēṯ אֵת together with
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
נִהְיָ֖ה nihyˌā היה be
הַ ha הַ the
דָּבָ֣ר ddāvˈār דָּבָר word
הַ ha הַ the
זֶּ֑ה zzˈeh זֶה this
וְ wᵊ וְ and
לֹ֤א lˈō לֹא not
הֹודַ֨עְתָּ֙ hôḏˈaʕtā ידע know
אֶֽת־ ʔˈeṯ- אֵת [object marker]
עַבְדְּךָ֔עבדיך
*ʕavdᵊḵˈā עֶבֶד servant
מִ֗י mˈî מִי who
יֵשֵׁ֛ב yēšˈēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסֵּ֥א kissˌē כִּסֵּא seat
אֲדֹנִֽי־ ʔᵃḏōnˈî- אָדֹון lord
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
אַחֲרָֽיו׃ ס ʔaḥᵃrˈāʸw . s אַחַר after
1:27. numquid a domino meo rege exivit hoc verbum et mihi non indicasti servo tuo qui sessurus esset super thronum domini mei regis post eum
Is this word come out from my lord the king, and hast thou not told me, thy servant, who should sit on the throne of my lord the king after him?
1:27. Could this word have gone out from my lord the king, and could you not have revealed it to me, your servant, as to who would be seated upon the throne of my lord the king after him?”
1:27. Is this thing done by my lord the king, and thou hast not shewed [it] unto thy servant, who should sit on the throne of my lord the king after him?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:27: and thou: Kg1 1:24; Kg2 4:27; Joh 15:15
Geneva 1599
Is this thing done by my lord the king, and thou hast not shewed [it] unto thy (m) servant, who should sit on the throne of my lord the king after him?
(m) Meaning, that in such affairs he should undertake nothing unless he had consulted with the Lord.
John Gill
Is this thing done by my lord the king,.... With his knowledge and consent, and by his orders:
and thou hast not showed it unto thy servant; meaning himself, who had brought him a message from the Lord, signifying that Solomon should succeed him; and therefore if that had been countermanded, it seemed strange that he should not have acquainted him with it: or "to thy servants", as the Arabic version; for the word has a plural ending, though pointed as singular; and so it may mean not only himself, but the rest of David's faithful servants that were about him at court, as Kimchi observes:
who should sit on the throne of my lord the king after him? if he had altered his mind, or had had any direction from the Lord to make any change, he wondered at it that he should neither acquaint him, nor any of his trusty friends, with it.
John Wesley
Shewed thy servant - Who, having been an instrument in delivering God's message to thee concerning thy successor, might reasonably expect that if the king had changed his mind, thou wouldest have acquainted me with it, as being both a prophet os the Lord, and one whom thou hast always found faithful to thee.
1:281:28: Պատասխանի ետ Դաւիթ արքայ՝ եւ ասէ. Կոչեցէ՛ք առ իս զԲերսաբէէ։ Եւ եմուտ առաջի նորա, եւ եկաց յանդիման նորա։
28 Պատասխան տուեց Դաւիթ արքան՝ ասելով. «Ինձ մօ՛տ կանչեցէք Բերսաբէէին»: Սա մտաւ նրա մօտ ու կանգնեց նրա դիմաց:
28 Դաւիթ թագաւորը պատասխան տուաւ ու ըսաւ. «Բերսաբէն ինծի կանչեցէք»։ Անիկա թագաւորին առջեւ եկաւ ու թագաւորին առջեւ կայնեցաւ։
Պատասխանի ետ Դաւիթ արքայ եւ ասէ. Կոչեցէք առ իս զԲերսաբէէ: Եւ եմուտ առաջի նորա, եւ եկաց յանդիման նորա:

1:28: Պատասխանի ետ Դաւիթ արքայ՝ եւ ասէ. Կոչեցէ՛ք առ իս զԲերսաբէէ։ Եւ եմուտ առաջի նորա, եւ եկաց յանդիման նորա։
28 Պատասխան տուեց Դաւիթ արքան՝ ասելով. «Ինձ մօ՛տ կանչեցէք Բերսաբէէին»: Սա մտաւ նրա մօտ ու կանգնեց նրա դիմաց:
28 Դաւիթ թագաւորը պատասխան տուաւ ու ըսաւ. «Բերսաբէն ինծի կանչեցէք»։ Անիկա թագաւորին առջեւ եկաւ ու թագաւորին առջեւ կայնեցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:281:28 И отвечал царь Давид и сказал: позовите ко мне Вирсавию. И вошла она и стала пред царем.
1:28 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even εἶπεν επω say; speak καλέσατέ καλεω call; invite μοι μοι me τὴν ο the Βηρσαβεε βηρσαβεε and; even εἰσῆλθεν εισερχομαι enter; go in ἐνώπιον ενωπιος in the face; facing τοῦ ο the βασιλέως βασιλευς monarch; king καὶ και and; even ἔστη ιστημι stand; establish ἐνώπιον ενωπιος in the face; facing αὐτοῦ αυτος he; him
1:28 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer הַ ha הַ the מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֙ dāwˌiḏ דָּוִד David וַ wa וְ and יֹּ֔אמֶר yyˈōmer אמר say קִרְאוּ־ qirʔû- קרא call לִ֖י lˌî לְ to לְ lᵊ לְ to בַת־שָׁ֑בַע vaṯ-šˈāvaʕ בַּת שֶׁבַע Bathsheba וַ wa וְ and תָּבֹא֙ ttāvˌō בוא come לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king וַֽ wˈa וְ and תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:28. et respondit rex David dicens vocate ad me Bethsabee quae cum fuisset ingressa coram rege et stetisset ante eumAnd king David answered, and said: Call to me Bethsabee. And when she was come in to the king, and stood before him,
1:28. And king David responded, saying, “Summon to me Bathsheba.” And when she had entered before the king, and she had stood before him,
1:28. Then king David answered and said, Call me Bathsheba. And she came into the king’s presence, and stood before the king.
28. Then king David answered and said, Call me Bath-sheba. And she came into the king’s presence, and stood before the king.
1:28 Then king David answered and said, Call me Bath- sheba. And she came into the king' s presence, and stood before the king:
1:28 И отвечал царь Давид и сказал: позовите ко мне Вирсавию. И вошла она и стала пред царем.
1:28
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
εἶπεν επω say; speak
καλέσατέ καλεω call; invite
μοι μοι me
τὴν ο the
Βηρσαβεε βηρσαβεε and; even
εἰσῆλθεν εισερχομαι enter; go in
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
βασιλέως βασιλευς monarch; king
καὶ και and; even
ἔστη ιστημι stand; establish
ἐνώπιον ενωπιος in the face; facing
αὐτοῦ αυτος he; him
1:28
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
הַ ha הַ the
מֶּ֤לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִד֙ dāwˌiḏ דָּוִד David
וַ wa וְ and
יֹּ֔אמֶר yyˈōmer אמר say
קִרְאוּ־ qirʔû- קרא call
לִ֖י lˌî לְ to
לְ lᵊ לְ to
בַת־שָׁ֑בַע vaṯ-šˈāvaʕ בַּת שֶׁבַע Bathsheba
וַ wa וְ and
תָּבֹא֙ ttāvˌō בוא come
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
וַֽ wˈa וְ and
תַּעֲמֹ֖ד ttaʕᵃmˌōḏ עמד stand
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:28. et respondit rex David dicens vocate ad me Bethsabee quae cum fuisset ingressa coram rege et stetisset ante eum
And king David answered, and said: Call to me Bethsabee. And when she was come in to the king, and stood before him,
1:28. And king David responded, saying, “Summon to me Bathsheba.” And when she had entered before the king, and she had stood before him,
1:28. Then king David answered and said, Call me Bathsheba. And she came into the king’s presence, and stood before the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28-30: Быстрота и твердость решения Давида о немедленном воцарении Соломона обнаруживает в нем, при телесной слабости, крепость духа, ясность сознания и твердость воли. Клятва Давида основана на вере в Иегову и промысл Его и представляет хвалу и исповедание Ему.
Adam Clarke: Commentary on the Bible - 1831
1:28: Call me Bath-sheba - She had gone out when Nathan came in, and he retired when she was re-admitted. Each had a separate audience, but to Nathan the king did not express any will.
3 Kings (1 Kings) 1:33
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:28: Call me: She appears to have gone out when Nathan entered; and he retired when she was readmitted.
into the king's presence: Heb. before the king, Kg1 1:28
John Gill
Then King David answered and said,.... Observing that Nathan confirmed the account that Bathsheba had given, and that it must be a matter of fact that Adonijah had usurped the throne, gave orders to those about him, saying,
call me Bathsheba; who either went out of the room when Nathan entered it, or however removed to some distant part of it, out of the sight of David:
and she came into the king's presence, and stood before the king; came to the side or foot of his bed, hearkening to what he had to say to her.
John Wesley
Call Bathsheba - Who, upon Nathan's approach to the king had modestly withdrawn.
Robert Jamieson, A. R. Fausset and David Brown
Then king David answered and said, Call me Bath-sheba--He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness which show that the aged monarch had roused himself to the duty the emergency called for.
1:291:29: Եւ երդուաւ արքայ եւ ասէ. Կենդանի՛ է Տէր, որ փրկեաց զանձն իմ յամենայն նեղութենէ.
29 Արքան երդուեց՝ ասելով. «Կենդանի է Տէրը, որ փրկել է իմ կեանքը ամէն նեղութիւնից:
29 Թագաւորը երդում ըրաւ ու ըսաւ. «Իմ անձս ամէն նեղութենէ ազատող Տէրը կենդանի է որ,
Եւ երդուաւ արքայ եւ ասէ. Կենդանի է Տէր, որ փրկեաց զանձն իմ յամենայն նեղութենէ:

1:29: Եւ երդուաւ արքայ եւ ասէ. Կենդանի՛ է Տէր, որ փրկեաց զանձն իմ յամենայն նեղութենէ.
29 Արքան երդուեց՝ ասելով. «Կենդանի է Տէրը, որ փրկել է իմ կեանքը ամէն նեղութիւնից:
29 Թագաւորը երդում ըրաւ ու ըսաւ. «Իմ անձս ամէն նեղութենէ ազատող Տէրը կենդանի է որ,
zohrab-1805▾ eastern-1994▾ western am▾
1:291:29 И клялся царь и сказал: жив Господь, избавлявший душу мою от всякой беды!
1:29 καὶ και and; even ὤμοσεν ομνυω swear ὁ ο the βασιλεὺς βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak ζῇ ζαω live; alive κύριος κυριος lord; master ὃς ος who; what ἐλυτρώσατο λυτροω ransom τὴν ο the ψυχήν ψυχη soul μου μου of me; mine ἐκ εκ from; out of πάσης πας all; every θλίψεως θλιψις pressure
1:29 וַ wa וְ and יִּשָּׁבַ֥ע yyiššāvˌaʕ שׁבע swear הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king וַ wa וְ and יֹּאמַ֑ר yyōmˈar אמר say חַי־ ḥay- חַי alive יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] פָּדָ֥ה pāḏˌā פדה buy off אֶת־ ʔeṯ- אֵת [object marker] נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul מִ mi מִן from כָּל־ kkol- כֹּל whole צָרָֽה׃ ṣārˈā צָרָה distress
1:29. iuravit rex et ait vivit Dominus qui eruit animam meam de omni angustiaThe king swore, and said: As the Lord liveth, who hath delivered my soul out of all distress,
1:29. the king swore and said: “As the Lord lives, who has rescued my soul from all distress,
1:29. And the king sware, and said, [As] the LORD liveth, that hath redeemed my soul out of all distress,
29. And the king sware, and said, As the LORD liveth, who hath redeemed my soul out of all adversity,
1:29 And the king sware, and said, [As] the LORD liveth, that hath redeemed my soul out of all distress:
1:29 И клялся царь и сказал: жив Господь, избавлявший душу мою от всякой беды!
1:29
καὶ και and; even
ὤμοσεν ομνυω swear
ὁ ο the
βασιλεὺς βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
ζῇ ζαω live; alive
κύριος κυριος lord; master
ὃς ος who; what
ἐλυτρώσατο λυτροω ransom
τὴν ο the
ψυχήν ψυχη soul
μου μου of me; mine
ἐκ εκ from; out of
πάσης πας all; every
θλίψεως θλιψις pressure
1:29
וַ wa וְ and
יִּשָּׁבַ֥ע yyiššāvˌaʕ שׁבע swear
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּאמַ֑ר yyōmˈar אמר say
חַי־ ḥay- חַי alive
יְהוָ֕ה [yᵊhwˈāh] יְהוָה YHWH
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
פָּדָ֥ה pāḏˌā פדה buy off
אֶת־ ʔeṯ- אֵת [object marker]
נַפְשִׁ֖י nafšˌî נֶפֶשׁ soul
מִ mi מִן from
כָּל־ kkol- כֹּל whole
צָרָֽה׃ ṣārˈā צָרָה distress
1:29. iuravit rex et ait vivit Dominus qui eruit animam meam de omni angustia
The king swore, and said: As the Lord liveth, who hath delivered my soul out of all distress,
1:29. the king swore and said: “As the Lord lives, who has rescued my soul from all distress,
1:29. And the king sware, and said, [As] the LORD liveth, that hath redeemed my soul out of all distress,
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
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Albert Barnes: Notes on the Bible - 1834
1:29: "As the Lord liveth" was the most common form of oath among the Israelites (e. g. Jdg 8:19; Sa1 14:39; Sa1 19:6). It was unique to David to attach a further clause to this oath - a clause of thankfulness for some special mercy Sa1 25:34, or for God's constant protection of him (here and in Sa2 4:9).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:29: As the: Kg1 2:24, Kg1 17:1, Kg1 18:10; Jdg 8:19; Sa1 14:39, Sa1 14:45, Sa1 19:6, Sa1 20:21; Sa2 12:5; Kg2 4:30, Kg2 5:16, Kg2 5:20
hath: Gen 48:16; Sa2 4:9; Psa 34:19-22, Psa 72:14, Psa 136:24, Psa 138:7
John Gill
And the king sware,.... To his former oath, he added another for greater confirmation:
and said, as the Lord liveth; which was the proper form of an oath, which ought to be taken by the living God; and as what would lay him under the greater obligation to observe it, he adds,
that hath redeemed my soul out of all distress; saved his life when in the most imminent danger; delivered him out of the hand of Goliath, and from the Philistines and other enemies, in his wars with them; and from Saul and his persecuting rage and fury, and from the rebellion of his son Absalom, and the insurrection of Sheba.
John Wesley
Out of all distress - The words contain a grateful acknowledgement of the goodness of God to him, in bringing him safe through the many difficulties, which had lain in his way, and which he now mentions to the glory of God, (as Jacob when he lay a dying) thus setting to his seal, from his own experience that the Lord redeemeth the souls of his servants.
1:301:30: զի որպէս երդուայ ՚ի Տէր Աստուած Իսրայէլի՝ եւ ասեմ, եթէ Սողոմոն որդի՛ քո թագաւորեսցէ յետ իմ, եւ նա՛ նստցի յաթոռ իմ փոխանակ իմ, եթէ ո՛չ այսպէս արարից յաւուր յայսմիկ[3434]։ [3434] Ոմանք. Եւ եթէ ո՛չ այդպէս արարից յաւուրս յայս՛՛։
30 Ինչպէս երդուելով Իսրայէլի Տէր Աստուծով ասել եմ, թէ՝ “Քո Սողոմոն որդին է թագաւորելու ինձնից յետոյ, եւ իմ փոխարէն նա է նստելու իմ աթոռին”, այդպէս էլ անելու եմ հէնց այսօր»:
30 Ինչպէս քեզի Իսրայէլի Տէր Աստուծմովը երդում ըրի ու ըսի՝ ‘Ինձմէ ետքը քու որդիդ Սողոմոն թագաւոր պիտի ըլլայ ու իմ տեղս իմ աթոռիս վրայ անիկա պիտի նստի’։ Ահա այսօր այնպէս պիտի ընեմ»։
զի որպէս երդուայ ի Տէր Աստուած Իսրայելի եւ ասեմ, եթէ Սողոմոն որդի քո թագաւորեսցէ յետ իմ, եւ նա նստցի յաթոռ իմ փոխանակ իմ, եթէ ոչ այսպէս արարից յաւուր յայսմիկ:

1:30: զի որպէս երդուայ ՚ի Տէր Աստուած Իսրայէլի՝ եւ ասեմ, եթէ Սողոմոն որդի՛ քո թագաւորեսցէ յետ իմ, եւ նա՛ նստցի յաթոռ իմ փոխանակ իմ, եթէ ո՛չ այսպէս արարից յաւուր յայսմիկ[3434]։
[3434] Ոմանք. Եւ եթէ ո՛չ այդպէս արարից յաւուրս յայս՛՛։
30 Ինչպէս երդուելով Իսրայէլի Տէր Աստուծով ասել եմ, թէ՝ “Քո Սողոմոն որդին է թագաւորելու ինձնից յետոյ, եւ իմ փոխարէն նա է նստելու իմ աթոռին”, այդպէս էլ անելու եմ հէնց այսօր»:
30 Ինչպէս քեզի Իսրայէլի Տէր Աստուծմովը երդում ըրի ու ըսի՝ ‘Ինձմէ ետքը քու որդիդ Սողոմոն թագաւոր պիտի ըլլայ ու իմ տեղս իմ աթոռիս վրայ անիկա պիտի նստի’։ Ահա այսօր այնպէս պիտի ընեմ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:301:30 Как я клялся тебе Господом Богом Израилевым, говоря, что Соломон, сын твой, будет царствовать после меня и он сядет на престоле моем вместо меня, так я и сделаю это сегодня.
1:30 ὅτι οτι since; that καθὼς καθως just as / like ὤμοσά ομνυω swear σοι σοι you ἐν εν in κυρίῳ κυριος lord; master τῷ ο the θεῷ θεος God Ισραηλ ισραηλ.1 Israel λέγων λεγω tell; declare ὅτι οτι since; that Σαλωμων σαλωμων the υἱός υιος son σου σου of you; your βασιλεύσει βασιλευω reign μετ᾿ μετα with; amid ἐμὲ εμε me καὶ και and; even αὐτὸς αυτος he; him καθήσεται καθιημι let down ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine ἀντ᾿ αντι against; instead of ἐμοῦ εμου my ὅτι οτι since; that οὕτως ουτως so; this way ποιήσω ποιεω do; make τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he
1:30 כִּ֡י kˈî כִּי that כַּ ka כְּ as אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative] נִשְׁבַּ֨עְתִּי nišbˌaʕtî שׁבע swear לָ֜ךְ lˈāḵ לְ to בַּ ba בְּ in יהוָ֨ה [yhwˌāh] יְהוָה YHWH אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say כִּֽי־ kˈî- כִּי that שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon בְנֵךְ֙ vᵊnēḵ בֵּן son יִמְלֹ֣ךְ yimlˈōḵ מלך be king אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after וְ wᵊ וְ and ה֛וּא hˈû הוּא he יֵשֵׁ֥ב yēšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאִ֖י kisʔˌî כִּסֵּא seat תַּחְתָּ֑י taḥtˈāy תַּחַת under part כִּ֛י kˈî כִּי that כֵּ֥ן kˌēn כֵּן thus אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make הַ ha הַ the יֹּ֥ום yyˌôm יֹום day הַ ha הַ the זֶּֽה׃ zzˈeh זֶה this
1:30. quia sicut iuravi tibi per Dominum Deum Israhel dicens Salomon filius tuus regnabit post me et ipse sedebit super solium meum pro me sic faciam hodieEven as I swore to thee, by the Lord, the God of Israel, saying: Solomon thy son, shall reign after me, and he shall sit upon my throne in my stead, so will I do this day.
1:30. just as I swore to you by the Lord God of Israel, saying: ‘Your son Solomon shall reign after me, and he himself shall sit upon my throne in my place,’ so shall I do this day.”
1:30. Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.
30. verily as I sware unto thee by the LORD, the God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; verily so will I do this day:
1:30 Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day:
1:30 Как я клялся тебе Господом Богом Израилевым, говоря, что Соломон, сын твой, будет царствовать после меня и он сядет на престоле моем вместо меня, так я и сделаю это сегодня.
1:30
ὅτι οτι since; that
καθὼς καθως just as / like
ὤμοσά ομνυω swear
σοι σοι you
ἐν εν in
κυρίῳ κυριος lord; master
τῷ ο the
θεῷ θεος God
Ισραηλ ισραηλ.1 Israel
λέγων λεγω tell; declare
ὅτι οτι since; that
Σαλωμων σαλωμων the
υἱός υιος son
σου σου of you; your
βασιλεύσει βασιλευω reign
μετ᾿ μετα with; amid
ἐμὲ εμε me
καὶ και and; even
αὐτὸς αυτος he; him
καθήσεται καθιημι let down
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
ἀντ᾿ αντι against; instead of
ἐμοῦ εμου my
ὅτι οτι since; that
οὕτως ουτως so; this way
ποιήσω ποιεω do; make
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
1:30
כִּ֡י kˈî כִּי that
כַּ ka כְּ as
אֲשֶׁר֩ ʔᵃšˌer אֲשֶׁר [relative]
נִשְׁבַּ֨עְתִּי nišbˌaʕtî שׁבע swear
לָ֜ךְ lˈāḵ לְ to
בַּ ba בְּ in
יהוָ֨ה [yhwˌāh] יְהוָה YHWH
אֱלֹהֵ֤י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵל֙ yiśrāʔˌēl יִשְׂרָאֵל Israel
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
כִּֽי־ kˈî- כִּי that
שְׁלֹמֹ֤ה šᵊlōmˈō שְׁלֹמֹה Solomon
בְנֵךְ֙ vᵊnēḵ בֵּן son
יִמְלֹ֣ךְ yimlˈōḵ מלך be king
אַחֲרַ֔י ʔaḥᵃrˈay אַחַר after
וְ wᵊ וְ and
ה֛וּא hˈû הוּא he
יֵשֵׁ֥ב yēšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאִ֖י kisʔˌî כִּסֵּא seat
תַּחְתָּ֑י taḥtˈāy תַּחַת under part
כִּ֛י kˈî כִּי that
כֵּ֥ן kˌēn כֵּן thus
אֶעֱשֶׂ֖ה ʔeʕᵉśˌeh עשׂה make
הַ ha הַ the
יֹּ֥ום yyˌôm יֹום day
הַ ha הַ the
זֶּֽה׃ zzˈeh זֶה this
1:30. quia sicut iuravi tibi per Dominum Deum Israhel dicens Salomon filius tuus regnabit post me et ipse sedebit super solium meum pro me sic faciam hodie
Even as I swore to thee, by the Lord, the God of Israel, saying: Solomon thy son, shall reign after me, and he shall sit upon my throne in my stead, so will I do this day.
1:30. just as I swore to you by the Lord God of Israel, saying: ‘Your son Solomon shall reign after me, and he himself shall sit upon my throne in my place,’ so shall I do this day.”
1:30. Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ gnv▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:30: Even as I sware: Kg1 1:13, Kg1 1:17
Geneva 1599
Even as I (n) sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.
(n) Moved by the Spirit of God to do so, because he foresaw that Solomon would be the figure of Christ.
John Gill
Even as I sware unto thee by the Lord God of Israel,.... And so owns and confirms the truth of what Nathan had suggested to Bathsheba, and she had asserted, 3Kings 1:13;
saying, assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; this was the substance of the oath:
even so will I certainly do this day; perform this oath, and set Solomon on the throne.
1:311:31: Եւ խոնարհեցաւ Բերսաբէէ ՚ի վերայ երեսաց իւրոց յերկիր, եւ երկի՛ր եպագ արքայի՝ եւ ասէ. Կեցցէ՛ տէր իմ արքայ Դաւիթ յաւիտեան։
31 Բերսաբէէն երեսնիվայր գետին խոնարհուեց ու գլուխ տալով արքային՝ ասաց. «Յաւիտեան կեցցէ՛ իմ տէր Դաւիթ արքան»:
31 Այն ատեն Բերսաբէ երեսը մինչեւ գետինը ծռելով թագաւորին խոնարհութիւն ըրաւ ու ըսաւ. «Իմ տէրս Դաւիթ թագաւորը յաւիտեան ողջ կենայ»։
Եւ խոնարհեցաւ Բերսաբէէ ի վերայ երեսաց իւրոց յերկիր, եւ երկիր եպագ արքայի եւ ասէ. Կեցցէ տէր իմ արքայ Դաւիթ յաւիտեան:

1:31: Եւ խոնարհեցաւ Բերսաբէէ ՚ի վերայ երեսաց իւրոց յերկիր, եւ երկի՛ր եպագ արքայի՝ եւ ասէ. Կեցցէ՛ տէր իմ արքայ Դաւիթ յաւիտեան։
31 Բերսաբէէն երեսնիվայր գետին խոնարհուեց ու գլուխ տալով արքային՝ ասաց. «Յաւիտեան կեցցէ՛ իմ տէր Դաւիթ արքան»:
31 Այն ատեն Բերսաբէ երեսը մինչեւ գետինը ծռելով թագաւորին խոնարհութիւն ըրաւ ու ըսաւ. «Իմ տէրս Դաւիթ թագաւորը յաւիտեան ողջ կենայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:311:31 И наклонилась Вирсавия лицем до земли, и поклонилась царю, и сказала: да живет господин мой царь Давид во веки!
1:31 καὶ και and; even ἔκυψεν κυπτω stoop Βηρσαβεε βηρσαβεε in; on πρόσωπον προσωπον face; ahead of ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even προσεκύνησεν προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak ζήτω ζαω live; alive ὁ ο the κύριός κυριος lord; master μου μου of me; mine ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith εἰς εις into; for τὸν ο the αἰῶνα αιων age; -ever
1:31 וַ wa וְ and תִּקֹּ֨ד ttiqqˌōḏ קדד kneel down בַּת־שֶׁ֤בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba אַפַּ֨יִם֙ ʔappˈayim אַף nose אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth וַ wa וְ and תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down לַ la לְ to † הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king וַ wa וְ and תֹּ֕אמֶר ttˈōmer אמר say יְחִ֗י yᵊḥˈî חיה be alive אֲדֹנִ֛י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king דָּוִ֖ד dāwˌiḏ דָּוִד David לְ lᵊ לְ to עֹלָֽם׃ פ ʕōlˈām . f עֹולָם eternity
1:31. submissoque Bethsabee in terram vultu adoravit regem dicens vivat dominus meus rex David in aeternumAnd Bethsabee, bowing with her face to the earth, worshipped the king, saying: May my lord David live for ever.
1:31. And Bathsheba, having lowered her face to the ground, reverenced the king, saying, “May my lord David live forever.”
1:31. Then Bathsheba bowed with [her] face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
31. Then Bath-sheba bowed with her face to the earth, and did obeisance to the king, and said, Let my lord king David live for ever.
1:31 Then Bath- sheba bowed with [her] face to the earth, and did reverence to the king, and said, Let my lord king David live for ever:
1:31 И наклонилась Вирсавия лицем до земли, и поклонилась царю, и сказала: да живет господин мой царь Давид во веки!
1:31
καὶ και and; even
ἔκυψεν κυπτω stoop
Βηρσαβεε βηρσαβεε in; on
πρόσωπον προσωπον face; ahead of
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
προσεκύνησεν προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
ζήτω ζαω live; alive
ὁ ο the
κύριός κυριος lord; master
μου μου of me; mine
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
εἰς εις into; for
τὸν ο the
αἰῶνα αιων age; -ever
1:31
וַ wa וְ and
תִּקֹּ֨ד ttiqqˌōḏ קדד kneel down
בַּת־שֶׁ֤בַע baṯ-šˈevaʕ בַּת שֶׁבַע Bathsheba
אַפַּ֨יִם֙ ʔappˈayim אַף nose
אֶ֔רֶץ ʔˈereṣ אֶרֶץ earth
וַ wa וְ and
תִּשְׁתַּ֖חוּ ttištˌaḥû חוה bow down
לַ la לְ to
† הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
וַ wa וְ and
תֹּ֕אמֶר ttˈōmer אמר say
יְחִ֗י yᵊḥˈî חיה be alive
אֲדֹנִ֛י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
דָּוִ֖ד dāwˌiḏ דָּוִד David
לְ lᵊ לְ to
עֹלָֽם׃ פ ʕōlˈām . f עֹולָם eternity
1:31. submissoque Bethsabee in terram vultu adoravit regem dicens vivat dominus meus rex David in aeternum
And Bethsabee, bowing with her face to the earth, worshipped the king, saying: May my lord David live for ever.
1:31. And Bathsheba, having lowered her face to the ground, reverenced the king, saying, “May my lord David live forever.”
1:31. Then Bathsheba bowed with [her] face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
31: "Да живет царь во веки!": в обращении к царю приветствие в этой форме было обычно на Востоке, напр. у вавилонян и персов (ср. Дан II:4; III:9; V:10).
Albert Barnes: Notes on the Bible - 1834
1:31: A lower and humbler obeisance than before Kg1 1:16. In the Assyrian sculptures ambassadors are represented with their faces actually touching the earth before the feet of the monarch.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:31: did Rev_erence: Sa2 9:6; Est 3:2; Mat 21:37; Eph 5:33; Heb 12:9
Let my: Kg1 1:25; Neh 2:3; Dan 2:4, Dan 3:9, Dan 5:10, Dan 6:6, Dan 6:21
John Gill
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 Wesley
Live for ever - Though I desire thy oath may be kept, and the right of succession confirmed to my son, yet I am far from thirsting after thy death, and would rather rejoice, if it were possible for thee to live and enjoy the crown for ever.
1:321:32: Եւ ասէ արքայ Դաւիթ. Կոչեցէ՛ք առ իս զՍադովկ քահանայ՝ եւ զՆաթան մարգարէ, եւ զԲանեա որդի Յովիդայեայ։ Եւ մտի՛ն առաջի արքայի։
32 Դաւիթ արքան ասաց. «Ինձ մօ՛տ կանչեցէք Սադոկ քահանային, Նաթան մարգարէին ու Յովիդայէի որդի Բանեային»:
32 Եւ Դաւիթ թագաւորը ըսաւ. «Սադովկ քահանան ու Նաթան մարգարէն եւ Յովիադայի որդին Բանիան ինծի կանչեցէք»։ Անոնք թագաւորին առջեւ եկան։
Եւ ասէ արքայ Դաւիթ. Կոչեցէք առ իս զՍադովկ քահանայ եւ զՆաթան մարգարէ եւ զԲանեա որդի Յովիդայեայ: Եւ մտին առաջի արքայի:

1:32: Եւ ասէ արքայ Դաւիթ. Կոչեցէ՛ք առ իս զՍադովկ քահանայ՝ եւ զՆաթան մարգարէ, եւ զԲանեա որդի Յովիդայեայ։ Եւ մտի՛ն առաջի արքայի։
32 Դաւիթ արքան ասաց. «Ինձ մօ՛տ կանչեցէք Սադոկ քահանային, Նաթան մարգարէին ու Յովիդայէի որդի Բանեային»:
32 Եւ Դաւիթ թագաւորը ըսաւ. «Սադովկ քահանան ու Նաթան մարգարէն եւ Յովիադայի որդին Բանիան ինծի կանչեցէք»։ Անոնք թագաւորին առջեւ եկան։
zohrab-1805▾ eastern-1994▾ western am▾
1:321:32 И сказал царь Давид: позовите ко мне священника Садока и пророка Нафана и Ванею, сына Иодаева. И вошли они к царю.
1:32 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καλέσατέ καλεω call; invite μοι μοι me Σαδωκ σαδωκ Sadōk; Sathok τὸν ο the ἱερέα ιερευς priest καὶ και and; even Ναθαν ναθαν Nathan τὸν ο the προφήτην προφητης prophet καὶ και and; even Βαναιαν βαναιας son Ιωδαε ιωδαε and; even εἰσῆλθον εισερχομαι enter; go in ἐνώπιον ενωπιος in the face; facing τοῦ ο the βασιλέως βασιλευς monarch; king
1:32 וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֗ד dāwˈiḏ דָּוִד David קִרְאוּ־ qirʔû- קרא call לִ֞י lˈî לְ to לְ lᵊ לְ to צָדֹ֤וק ṣāḏˈôq צָדֹוק Zadok הַ ha הַ the כֹּהֵן֙ kkōhˌēn כֹּהֵן priest וּ û וְ and לְ lᵊ לְ to נָתָ֣ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֔יא nnāvˈî נָבִיא prophet וְ wᵊ וְ and לִ li לְ to בְנָיָ֖הוּ vᵊnāyˌāhû בְּנָיָהוּ Benaiah בֶּן־ ben- בֵּן son יְהֹויָדָ֑ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada וַ wa וְ and יָּבֹ֖אוּ yyāvˌōʔû בוא come לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:32. dixit quoque rex David vocate mihi Sadoc sacerdotem et Nathan propheten et Banaiam filium Ioiadae qui cum ingressi fuissent coram regeKing David also said: Call me Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada. And when they were come in before the king,
1:32. And king David said, “Summon to me Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada.” And when they had entered before the king,
1:32. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.
32. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.
1:32 And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king:
1:32 И сказал царь Давид: позовите ко мне священника Садока и пророка Нафана и Ванею, сына Иодаева. И вошли они к царю.
1:32
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
καλέσατέ καλεω call; invite
μοι μοι me
Σαδωκ σαδωκ Sadōk; Sathok
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
Ναθαν ναθαν Nathan
τὸν ο the
προφήτην προφητης prophet
καὶ και and; even
Βαναιαν βαναιας son
Ιωδαε ιωδαε and; even
εἰσῆλθον εισερχομαι enter; go in
ἐνώπιον ενωπιος in the face; facing
τοῦ ο the
βασιλέως βασιλευς monarch; king
1:32
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִ֗ד dāwˈiḏ דָּוִד David
קִרְאוּ־ qirʔû- קרא call
לִ֞י lˈî לְ to
לְ lᵊ לְ to
צָדֹ֤וק ṣāḏˈôq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵן֙ kkōhˌēn כֹּהֵן priest
וּ û וְ and
לְ lᵊ לְ to
נָתָ֣ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֔יא nnāvˈî נָבִיא prophet
וְ wᵊ וְ and
לִ li לְ to
בְנָיָ֖הוּ vᵊnāyˌāhû בְּנָיָהוּ Benaiah
בֶּן־ ben- בֵּן son
יְהֹויָדָ֑ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
וַ wa וְ and
יָּבֹ֖אוּ yyāvˌōʔû בוא come
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:32. dixit quoque rex David vocate mihi Sadoc sacerdotem et Nathan propheten et Banaiam filium Ioiadae qui cum ingressi fuissent coram rege
King David also said: Call me Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada. And when they were come in before the king,
1:32. And king David said, “Summon to me Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada.” And when they had entered before the king,
1:32. And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32-35: Царский мул был исключительной принадлежностью царя (у персов царь имел своего особого коня, Есф VI:8), и приказание посадить Соломона на мула Давида было знаком фактической передачи последним царской власти первому. На это же указывало и торжественное шествие Соломона к Гиону. Гион, евр. Гихон (см. ст. 38, 45. Ср. Onomastic. 351), прежними исследователями полагался на западной стороне Иерусалима: так, Робинзон (Palästina II, 164) следы Гиона усматривал в остатках двух водопроводов на юго-запад от Иерусалима (ср. А. С. Норова. Путешествие по святой земле. 1854, т. III, ч. I, с. 320, 322; проф. М. С. Гуляева, Исторические книги Ватик. сл. 3, с. 189). Но еще Таргум (ср. Ис. VIII:6) и блаж. Феодорит (вопр. 2: на 3: Цар.) отождествляли Гион с Силоамским источником, лежавшим, несомненно, на юго-восток от Иерусалима; в 2: Пар. XXXII:30, XXXIII:14: предполагается восточное положение Гиона относительно города; и по новейшим изысканиям, это - Источник Пресвятой Девы Марии на восточном склоне xpaмовой горы (D. Schenkel, Bibel Lexicon. Bd. II, 463. Е. Riehm, Handwörterbuch d. biblisch. Alterthums, I (2A), s. 529). Xотя последнее местоположение Гиона, по-видимому, не вполне согласуется с предполагаемой в рассказе удаленностью Гиона от камня Зохелет и Эйн-Рогель, однако оно очень вероятно. Во всяком случае акт помазания Соломона на царство (ст. 34, 39, 44), бывший для него, как и для Саула (1: Цар. X:1) и Давида (1: Цар. XVI:13) символом преподания Св. Духа на дело теократического управления народом Божиим, должен был совершиться в месте большого стечения народа: этого требовали особенно обстоятельства времени - необходимость скорее разрушить замысел Адонии; весь народ должен был скорее узнать о воцарении именно Соломона по воле престарелого Давида. При этом Давид нарочито провозглашает Соломона "вождем Израиля и Иуды" (ст. 35), имея в виду давнюю рознь Иуды и Израиля, т. е. Иудина колена с Вениаминовым и десяти прочих, рознь, еще недавно давшую себя знать Давиду (2: Цар. XIX:41-43; XX:1-22), а по смерти Соломона разрешившуюся распадением Еврейского царства на два (3: Цар. XII:16: и д.) .
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon Declared Successor. B. C. 1015.

32 And king David said, Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada. And they came before the king. 33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon: 34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon. 35 Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah. 36 And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so too. 37 As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David. 38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David's mule, and brought him to Gihon. 39 And Zadok the priest took a horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon. 40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
We have here the effectual care David took both to secure Solomon's right and to preserve the public peace, by crushing Adonijah's project in the bud. Observe,
I. The express orders he gave for the proclaiming of Solomon. The persons he entrusted with this great affair were Zadok, Nathan, and Benaiah, men of power and interest whom David had always reposed a confidence in and found faithful to him, and whom Adonijah had passed by in his invitation, v. 10. David orders them forthwith, with all possible solemnity, to proclaim Solomon. They must take with them the servants of their lord, the lifeguards, and all the servants of the household. They must set Solomon on the mule the king used to ride, for he kept not such stables of horses as his son afterwards did. He appoints them whither to go (v. 33 and v. 34, 35), and what to do. 1. Zadok and Nathan, the two ecclesiastical persons, must, in God's name, anoint him king; for though he was not the first of his family, as Saul and David were, yet he was a younger son, was made king by divine appointment, and his title was contested, which made it necessary that hereby it should be settled. This unction was typical of the designation and qualification of the Messiah, or Christ, the anointed one, on whom the Spirit, that oil of gladness, was poured without measure, Heb. i. 9; Ps. lxxxix. 20. And all Christians, being heirs of the kingdom (Jam. ii. 5), do from him receive the anointing, 1 John ii. 27. 2. The great officers, civil and military, are ordered to give public notice of this, and to express the public joy upon this occasion by sound of trumpet, by which the law of Moses directed the gracing of great solemnities; to this must be added the acclamations of the people: "Let king Solomon live, let him prosper, let his kingdom be established and perpetuated, and let him long continue in the enjoyment of it;" so it had been promised concerning him. Ps. lxxii. 15, He shall live. 3. They must then bring him in state to the city of David, and he must sit upon the throne of his father, as his substitute now, or viceroy, to despatch public business during his weakness and be his successor after his death: He shall be king in my stead. It would be a great satisfaction to David himself, and to all parties concerned, to have this done immediately, that upon the demise of the king there might be no dispute, or agitation, in the public affairs. David was far from grudging his successor the honour of appearing such in his life-time, and yet perhaps was so taken up with his devotions on his sick-bed that, if he had not been put in mind of it by others, this great good work, which was so necessary to the public repose, would have been left undone.
II. The great satisfaction which Benaiah, in the name of the rest, professed in these orders. The king said, "Solomon shall reign for me, and reign after me." "Amen" (says Benaiah heartily); "as the king says, so say we; we are entirely satisfied in the nomination, and concur in the choice, we give our vote for Solomon, nemine contradicente--unanimously, and since we can bring nothing to pass, much less establish it, without the concurrence of a propitious providence, The Lord God of my lord the king say so too!" v. 36. This is the language of his faith in that promise of God on which Solomon's government was founded. If we say as God says in his word, we may hope that he will say as we say by his providence. To this he adds a prayer for Solomon (v. 37), that God would be with him as he had been with David, and make his throne greater. He knew David was not one of those that envy their children's greatness, and that therefore he would not be disquieted at this prayer, nor take it as an affront, but would heartily say Amen to it. The wisest and best man in the world desires his children may be wiser and better than he, for he himself desires to be wiser and better than he is; and wisdom and goodness are true greatness.
III. The immediate execution of these orders, v. 38-40. No time was lost, but Solomon was brought in state to the place appointed, and there Zadok (who, though he was not as yet high priest, was, we may suppose, the suffragan, the Jews called him the sagan, or second priest) anointed him by the direction of Nathan the prophet and David the king, v. 39. In the tabernacle, where the ark was now lodged, was kept among other sacred things, the holy oil for many religious services thence Zadok took a horn of oil, which denotes both power and plenty, and therewith anointed Solomon. 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. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Sion, according to decree, Ps. ii. 6, 7. Christians also are made to our God (and by him) kings, and they have an unction from the Holy One, 1 John ii. 20. 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, v. 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. Every Israelite indeed rejoices in the exaltation of the Son of David.
Albert Barnes: Notes on the Bible - 1834
1:32: The combination of the high priest, the prophet, and the captain of the bodyguard (the Cherethites and Pelethites, Kg1 1:38), would show the people that the proceedings had the king's sanction. The order of the names marks the position of the persons with respect to the matter in hand.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:32: Zadok: Kg1 1:8, Kg1 1:26, Kg1 1:38
John Gill
And King David said, call me Zadok the priest,.... Not Abiathar the high priest, for he had joined Adonijah; and besides Zadok was David's favourite priest, and for him the high priesthood was designed, as it was in a little time translated to him:
and Nathan the prophet; who very probably went out of the room when Bathsheba was called in: and
Benaiah the son of Jehoiada; the captain of his guards:
and they came before the king; who it is very likely sat up in his bed, and they stood around him.
1:331:33: Եւ ասէ ցնոսա արքայ. Առէ՛ք ընդ ձեզ զծառայս տեառն ձերոյ. եւ հեծուցէ՛ք զՍողոմոն զորդի իմ ՚ի ջորւոջն իմում, եւ իջուցէ՛ք զնա ՚ի Գեհոն։
33 Սրանք եկան արքայի մօտ: Արքան ասաց նրանց. «Առէ՛ք ձեզ հետ ձեր տիրոջ ծառաներին, իմ որդի Սողոմոնին իմ ջորու վրայ նստեցրէ՛ք եւ իջեցրէ՛ք Գեհոն:
33 Թագաւորը անոնց ըսաւ. «Ձեր տիրոջը ծառաները ձեզի հետ առէք ու իմ որդիս Սողոմոնը իմ ջորիիս վրայ հեծցուցէք ու զանիկա Գեհոն իջեցուցէք
Եւ ասէ ցնոսա արքայ. Առէք ընդ ձեզ զծառայս տեառն ձերոյ, եւ հեծուցէք զՍողոմոն զորդի իմ ի ջորւոջն իմում, եւ իջուցէք զնա ի Գեհոն:

1:33: Եւ ասէ ցնոսա արքայ. Առէ՛ք ընդ ձեզ զծառայս տեառն ձերոյ. եւ հեծուցէ՛ք զՍողոմոն զորդի իմ ՚ի ջորւոջն իմում, եւ իջուցէ՛ք զնա ՚ի Գեհոն։
33 Սրանք եկան արքայի մօտ: Արքան ասաց նրանց. «Առէ՛ք ձեզ հետ ձեր տիրոջ ծառաներին, իմ որդի Սողոմոնին իմ ջորու վրայ նստեցրէ՛ք եւ իջեցրէ՛ք Գեհոն:
33 Թագաւորը անոնց ըսաւ. «Ձեր տիրոջը ծառաները ձեզի հետ առէք ու իմ որդիս Սողոմոնը իմ ջորիիս վրայ հեծցուցէք ու զանիկա Գեհոն իջեցուցէք
zohrab-1805▾ eastern-1994▾ western am▾
1:331:33 И сказал им царь: возьмите с собою слуг господина вашего и посадите Соломона, сына моего, на мула моего, и сведите его к Гиону,
1:33 καὶ και and; even εἶπεν επω say; speak ὁ ο the βασιλεὺς βασιλευς monarch; king αὐτοῖς αυτος he; him λάβετε λαμβανω take; get τοὺς ο the δούλους δουλος subject τοῦ ο the κυρίου κυριος lord; master ὑμῶν υμων your μεθ᾿ μετα with; amid ὑμῶν υμων your καὶ και and; even ἐπιβιβάσατε επιβιβαζω pull on; put on τὸν ο the υἱόν υιος son μου μου of me; mine Σαλωμων σαλωμων in; on τὴν ο the ἡμίονον ημιονος the ἐμὴν εμος mine; my own καὶ και and; even καταγάγετε καταγω lead down; draw up αὐτὸν αυτος he; him εἰς εις into; for τὸν ο the Γιων γιων Giōn; Yion
1:33 וַ wa וְ and יֹּ֨אמֶר yyˌōmer אמר say הַ ha הַ the מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king לָהֶ֗ם lāhˈem לְ to קְח֤וּ qᵊḥˈû לקח take עִמָּכֶם֙ ʕimmāḵˌem עִם with אֶת־ ʔeṯ- אֵת [object marker] עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant אֲדֹנֵיכֶ֔ם ʔᵃḏōnêḵˈem אָדֹון lord וְ wᵊ וְ and הִרְכַּבְתֶּם֙ hirkavtˌem רכב ride אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon בְנִ֔י vᵊnˈî בֵּן son עַל־ ʕal- עַל upon הַ ha הַ the פִּרְדָּ֖ה ppirdˌā פִּרְדָּה she-mule אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] לִ֑י lˈî לְ to וְ wᵊ וְ and הֹורַדְתֶּ֥ם hôraḏtˌem ירד descend אֹתֹ֖ו ʔōṯˌô אֵת [object marker] אֶל־ ʔel- אֶל to גִּחֹֽון׃ giḥˈôn גִּיחֹון Gihon
1:33. dixit ad eos tollite vobiscum servos domini vestri et inponite Salomonem filium meum super mulam meam et ducite eum in GionHe said to them: Take with you the servants of your lord, and set my son Solomon upon my mule: and bring him to Gihon:
1:33. he said to them: “Take with you the servants of your lord, and place my son Solomon upon my mule. And lead him to Gihon.
1:33. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
33. And the king, said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
1:33 The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
1:33 И сказал им царь: возьмите с собою слуг господина вашего и посадите Соломона, сына моего, на мула моего, и сведите его к Гиону,
1:33
καὶ και and; even
εἶπεν επω say; speak
ὁ ο the
βασιλεὺς βασιλευς monarch; king
αὐτοῖς αυτος he; him
λάβετε λαμβανω take; get
τοὺς ο the
δούλους δουλος subject
τοῦ ο the
κυρίου κυριος lord; master
ὑμῶν υμων your
μεθ᾿ μετα with; amid
ὑμῶν υμων your
καὶ και and; even
ἐπιβιβάσατε επιβιβαζω pull on; put on
τὸν ο the
υἱόν υιος son
μου μου of me; mine
Σαλωμων σαλωμων in; on
τὴν ο the
ἡμίονον ημιονος the
ἐμὴν εμος mine; my own
καὶ και and; even
καταγάγετε καταγω lead down; draw up
αὐτὸν αυτος he; him
εἰς εις into; for
τὸν ο the
Γιων γιων Giōn; Yion
1:33
וַ wa וְ and
יֹּ֨אמֶר yyˌōmer אמר say
הַ ha הַ the
מֶּ֜לֶךְ mmˈeleḵ מֶלֶךְ king
לָהֶ֗ם lāhˈem לְ to
קְח֤וּ qᵊḥˈû לקח take
עִמָּכֶם֙ ʕimmāḵˌem עִם with
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
אֲדֹנֵיכֶ֔ם ʔᵃḏōnêḵˈem אָדֹון lord
וְ wᵊ וְ and
הִרְכַּבְתֶּם֙ hirkavtˌem רכב ride
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹמֹ֣ה šᵊlōmˈō שְׁלֹמֹה Solomon
בְנִ֔י vᵊnˈî בֵּן son
עַל־ ʕal- עַל upon
הַ ha הַ the
פִּרְדָּ֖ה ppirdˌā פִּרְדָּה she-mule
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
לִ֑י lˈî לְ to
וְ wᵊ וְ and
הֹורַדְתֶּ֥ם hôraḏtˌem ירד descend
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
אֶל־ ʔel- אֶל to
גִּחֹֽון׃ giḥˈôn גִּיחֹון Gihon
1:33. dixit ad eos tollite vobiscum servos domini vestri et inponite Salomonem filium meum super mulam meam et ducite eum in Gion
He said to them: Take with you the servants of your lord, and set my son Solomon upon my mule: and bring him to Gihon:
1:33. he said to them: “Take with you the servants of your lord, and place my son Solomon upon my mule. And lead him to Gihon.
1:33. The king also said unto them, Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
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Adam Clarke: Commentary on the Bible - 1831
1:33: Take with you the servants of your lord - By these we may understand the kings guards, the guards of the city, the Cherethites and Pelethites, who were under the command of Benaiah; and in short, all the disposable force that was at hand.
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.
3 Kings (1 Kings) 1:34
Albert Barnes: Notes on the Bible - 1834
1:33: Mules and horses seem to have been first employed by the Israelites in the reign of David, and the use of the former was at first confined to great personages Sa2 13:29; Sa2 18:9. The rabbis tell us that it was death to ride on the king's mule without his permission; and thus it would be the more evident to all that the proceedings with respect to Solomon had David's sanction.
Gihon - Probably the ancient name of the valley called afterward the Tyropoeum, which ran from the present Damascus Gate, by Siloam, into the Kedron vale, having the temple hill, or true Zion, on the left, and on the right the modern Zion or ancient city of the Jebusites. The upper "source" of the "waters of Gihon," which Hezekiah stopped (see the margin reference), was probably in the neighborhood of the Damascus Gate.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:33: Take: Sa2 20:6
and cause: Maimonides informs us, that it was a capital offence for any one to ride on the king's mule, to sit on his throne, or to handle his sceptre, without permission; and as David ordered Solomon to ride on his own mule, etc., it was ample evidence that he had appointed him his successor.
to ride: Kg1 1:5, Kg1 1:38, Kg1 1:44; Gen 41:43; Est 6:6-11
mine own mule: Heb. the mule which belongeth to me, Lev 19:19
Gihon: Kg1 1:38, Kg1 1:45; Ch2 32:30
Geneva 1599
The king also said unto them, Take with you the (o) servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon:
(o) Meaning, the king's servants and such as were of his guard.
John Gill
And the king said unto them, take ye the servants of your lord,.... Meaning his own servants, his bodyguards, the Cherethites and Pelethites, as appears from 3Kings 1:38; the Jews (a) from hence gather, that a king is superior to an high priest, since David calls himself the lord of Zadok the priest and Nathan the prophet:
and cause Solomon my son to ride upon mine own mule; for it seems on such a creature David used to ride, as did his sons; horses not being so common in Judea as they were afterwards. Some of the Jews (b) say it was not lawful to ride upon a mule, and that this case of David is to be excepted; for they pretend that this was a peculiar mule; and if the instance of his son urged, they reply, an argument from what kings and their sons used to do is of no force. Now this was one way of testifying that it was his will that Solomon should reign in his stead; for no private person might ride upon the beast the king was wont to ride on; this is now one of the Jewish canons (c),
"no one may ride on the king's horse, nor sit on his throne, nor use his sceptre:''
and bring him down to Gihon; a fountain near Jerusalem, on the west side of it, which flowed from Mount Gihon, 2Chron 32:30; the same with Siloah according to the Targum, of which mention is made, Jn 9:7. The reason for this order is not easily given; whether it was to denote the peaceableness and gentleness of Solomon's government, the waters of Shiloah moving softly, Is 8:6, or the spread, constancy, firmness, and perpetuity of it, as the Jews say (d), since the water of a fountain is ever running; or because there might be a concourse of people there, and so he would be anointed and proclaimed king in a public manner, and be attended to the city with great pomp and solemnity.
(a) Bemidbar Rabba, sect. 6. fol. 186. 3. (b) Vid. Bartenoram in Misn. Celaim, c. 8. sect. 1. (c) Misn. Sanhedrin, c. 2. sect. 5. (d) T. Bab. Horayot, fol. 12. 1.
John Wesley
My mule - As a token that the royal dignity is transferred upon Solomon, and that by my consent. Gihon - A river near Jerusalem, on the west side. Adonijah was inaugurated on the east side. This place David chose, either, as remote from Adonijah and his company, that so the people might be there without fear of tumults or bloodshed; or, to shew that Solomon was chosen king in opposition to Adonijah: or, because this was a place of great resort, and fit to receive and display that numerous company, which he knew would follow Solomon thither.
Robert Jamieson, A. R. Fausset and David Brown
SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
cause Solomon my son to ride upon mine own mule--Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"--that is, the king's bodyguard. Mules were then used by all the princes (2Kings 13:29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favor as the future king (see on Esther 6:8-9).
bring him down to Gihon--a pool or fountain on the west of Jerusalem (see on 2Chron 32:30), chosen as equally public for the counter proclamation.
1:341:34: Եւ օծցե՛ն զնա անդ Սադովկ քահանայ՝ եւ Նաթան մարգարէ ՚ի թագաւոր ՚ի վերայ Իսրայէլի. եւ փո՛ղ հարէք եղջերեաւն, եւ ասասջի՛ք. Կեցցէ՛ արքայ Սողոմոն։
34 Սադոկ քահանան ու Նաթան մարգարէն այնտեղ նրան թող Իսրայէլի թագաւոր օծեն: Եղջերափողեր հնչեցրէ՛ք եւ բացականչեցէ՛ք՝ “Կեցցէ՛ Սողոմոն արքան”:
34 Եւ Սադովկ քահանան ու Նաթան մարգարէն հոն զանիկա Իսրայէլի վրայ թագաւոր թող օծեն ու փող հնչեցուցէք ու ըսէք՝ ‘Կեցցէ՛ արքայ Սողոմոնը’։
եւ օծցեն զնա անդ Սադովկ քահանայ եւ Նաթան մարգարէ ի թագաւոր ի վերայ Իսրայելի. եւ փող հարէք եղջերեաւն եւ ասասջիք. Կեցցէ արքայ Սողոմոն:

1:34: Եւ օծցե՛ն զնա անդ Սադովկ քահանայ՝ եւ Նաթան մարգարէ ՚ի թագաւոր ՚ի վերայ Իսրայէլի. եւ փո՛ղ հարէք եղջերեաւն, եւ ասասջի՛ք. Կեցցէ՛ արքայ Սողոմոն։
34 Սադոկ քահանան ու Նաթան մարգարէն այնտեղ նրան թող Իսրայէլի թագաւոր օծեն: Եղջերափողեր հնչեցրէ՛ք եւ բացականչեցէ՛ք՝ “Կեցցէ՛ Սողոմոն արքան”:
34 Եւ Սադովկ քահանան ու Նաթան մարգարէն հոն զանիկա Իսրայէլի վրայ թագաւոր թող օծեն ու փող հնչեցուցէք ու ըսէք՝ ‘Կեցցէ՛ արքայ Սողոմոնը’։
zohrab-1805▾ eastern-1994▾ western am▾
1:341:34 и да помажет его там Садок священник и Нафан пророк в царя над Израилем, и затрубите трубою и возгласите: да живет царь Соломон!
1:34 καὶ και and; even χρισάτω χριω anoint αὐτὸν αυτος he; him ἐκεῖ εκει there Σαδωκ σαδωκ Sadōk; Sathok ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even Ναθαν ναθαν Nathan ὁ ο the προφήτης προφητης prophet εἰς εις into; for βασιλέα βασιλευς monarch; king ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even σαλπίσατε σαλπιζω trumpet; sound the trumpet κερατίνῃ κερατινη and; even ἐρεῖτε ερεω.1 state; mentioned ζήτω ζαω live; alive ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων Salōmōn; Salomon
1:34 וּ û וְ and מָשַׁ֣ח māšˈaḥ משׁח smear אֹתֹ֣ו ʔōṯˈô אֵת [object marker] שָׁ֠ם šˌām שָׁם there צָדֹ֨וק ṣāḏˌôq צָדֹוק Zadok הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and נָתָ֧ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֛יא nnāvˈî נָבִיא prophet לְ lᵊ לְ to מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וּ û וְ and תְקַעְתֶּם֙ ṯᵊqaʕtˌem תקע blow בַּ ba בְּ in † הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn וַ wa וְ and אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say יְחִ֖י yᵊḥˌî חיה be alive הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:34. et unguat eum ibi Sadoc sacerdos et Nathan propheta in regem super Israhel et canetis bucina atque dicetis vivat rex SalomonAnd let Sadoc, the priest, and Nathan, the prophet, anoint him there king over Israel: and you shall sound the trumpet, and shall say: God save king Solomon.
1:34. And let Zadok, the priest, and Nathan, the prophet, anoint him in that place as the king over Israel. And you shall sound the trumpet, and you shall say, ‘As king Solomon lives.’
1:34. And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.
34. and let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.
1:34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon:
1:34 и да помажет его там Садок священник и Нафан пророк в царя над Израилем, и затрубите трубою и возгласите: да живет царь Соломон!
1:34
καὶ και and; even
χρισάτω χριω anoint
αὐτὸν αυτος he; him
ἐκεῖ εκει there
Σαδωκ σαδωκ Sadōk; Sathok
ὁ ο the
ἱερεὺς ιερευς priest
καὶ και and; even
Ναθαν ναθαν Nathan
ὁ ο the
προφήτης προφητης prophet
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
σαλπίσατε σαλπιζω trumpet; sound the trumpet
κερατίνῃ κερατινη and; even
ἐρεῖτε ερεω.1 state; mentioned
ζήτω ζαω live; alive
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων Salōmōn; Salomon
1:34
וּ û וְ and
מָשַׁ֣ח māšˈaḥ משׁח smear
אֹתֹ֣ו ʔōṯˈô אֵת [object marker]
שָׁ֠ם šˌām שָׁם there
צָדֹ֨וק ṣāḏˌôq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
נָתָ֧ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֛יא nnāvˈî נָבִיא prophet
לְ lᵊ לְ to
מֶ֖לֶךְ mˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וּ û וְ and
תְקַעְתֶּם֙ ṯᵊqaʕtˌem תקע blow
בַּ ba בְּ in
† הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
וַ wa וְ and
אֲמַרְתֶּ֕ם ʔᵃmartˈem אמר say
יְחִ֖י yᵊḥˌî חיה be alive
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:34. et unguat eum ibi Sadoc sacerdos et Nathan propheta in regem super Israhel et canetis bucina atque dicetis vivat rex Salomon
And let Sadoc, the priest, and Nathan, the prophet, anoint him there king over Israel: and you shall sound the trumpet, and shall say: God save king Solomon.
1:34. And let Zadok, the priest, and Nathan, the prophet, anoint him in that place as the king over Israel. And you shall sound the trumpet, and you shall say, ‘As king Solomon lives.’
1:34. And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.
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Adam Clarke: Commentary on the Bible - 1831
1:34: Blow ye with the trumpet - After he has been anointed, make proclamation that he is king.
3 Kings (1 Kings) 1:36
Albert Barnes: Notes on the Bible - 1834
1:34: Anoint him - Inauguration into each of the three offices (those of prophet, priest, and king) typical of the Messiah or Anointed One, was by anointing with oil. Divine appointment had already instituted the rite in connection with the kingly office Sa2 2:4; but after Solomon we have no express mention of the anointing of kings, except in the three cases of Jehu, Joash, and Jehoahaz Kg2 9:6; Kg2 11:12; Kg2 23:30, who were all appointed irregularly. At the time of the captivity, kings, whose anointing has not been related in the historical books, still bear the title of "the anointed of the Lord." Lam 4:20; Psa 89:38, Psa 89:51.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:34: Zadok: Kg1 19:16; Sa1 10:1, Sa1 16:3, Sa1 16:12, Sa1 16:13; Sa2 2:4, Sa2 5:3; Kg2 9:3, Kg2 9:6, Kg2 11:12; Ch2 23:11; Psa 45:7, Psa 89:20, Psa 89:36; Isa 45:1; Act 10:38; Co2 1:21, Co2 1:22
blow ye: Sa2 15:10; Kg2 9:13, Kg2 11:14; Psa 98:5-7
God: Kg1 1:25; Kg2 11:12
Carl Friedrich Keil and Franz Delitzsch

The blowing of the trumpet and the cry "Long live the king" (cf. 1Kings 10:24) were to serve as a solemn proclamation after the anointing had taken place.
John Gill
And let Zadok the priest, and Nathan the prophet, anoint him there king over Israel,.... For it might be done by either of them, as the unctions of Saul and David show:
and blow ye the trumpet, and say, God save King Solomon; the blowing of the trumpet was to make it public; the proclamation of him as king was to be made by the sound of it, and the acclamation of the people was to express their concurrence with it, their loyal affection to the new king, and their hearty wishes for his health, prosperity, and long life.
John Wesley
Anoint - As they used to do where there was any thing new or extraordinary in the succession. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which, they, seeking them sincerely from God, might expect to receive.
Robert Jamieson, A. R. Fausset and David Brown
anoint him--done only in the case of a new dynasty or disputed succession (see on 1Kings 16:13; 2Kings 2:1).
1:351:35: Եւ ելջի՛ք զկնի նորա, եւ մտցէ եւ նստցի յաթո՛ռ իմում, եւ նա՛ թագաւորեսցէ ընդ իմ. եւ ե՛ս ետու հրաման լինել նմա առաջնո՛րդ ՚ի վերայ Իսրայէլի եւ Յուդայ։
35 Ապա նրա յետեւից գնալով՝ քաղա՛ք բարձրացէ՛ք, եւ նա թող գայ, նստի իմ աթոռին ու թագաւորի իմ փոխարէն, քանզի ես եմ հրամայել, որ նա լինի Իսրայէլի ու Յուդայի երկրի առաջնորդը»:
35 Անոր ետեւէն ելէ՛ք ու անիկա թող գայ ու իմ աթոռս նստի եւ իմ տեղս անիկա թագաւոր ըլլայ. քանզի ես հրաման տուի, որ անիկա Իսրայէլի վրայ ու Յուդայի վրայ իշխան ըլլայ»։
Եւ ելջիք զկնի նորա, եւ մտցէ եւ նստցի յաթոռ իմում, եւ նա թագաւորեսցէ ընդ իմ. եւ ես ետու հրաման լինել նմա առաջնորդ ի վերայ Իսրայելի եւ Յուդայ:

1:35: Եւ ելջի՛ք զկնի նորա, եւ մտցէ եւ նստցի յաթո՛ռ իմում, եւ նա՛ թագաւորեսցէ ընդ իմ. եւ ե՛ս ետու հրաման լինել նմա առաջնո՛րդ ՚ի վերայ Իսրայէլի եւ Յուդայ։
35 Ապա նրա յետեւից գնալով՝ քաղա՛ք բարձրացէ՛ք, եւ նա թող գայ, նստի իմ աթոռին ու թագաւորի իմ փոխարէն, քանզի ես եմ հրամայել, որ նա լինի Իսրայէլի ու Յուդայի երկրի առաջնորդը»:
35 Անոր ետեւէն ելէ՛ք ու անիկա թող գայ ու իմ աթոռս նստի եւ իմ տեղս անիկա թագաւոր ըլլայ. քանզի ես հրաման տուի, որ անիկա Իսրայէլի վրայ ու Յուդայի վրայ իշխան ըլլայ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:351:35 Потом проводите его назад, и он придет и сядет на престоле моем; он будет царствовать вместо меня; ему завещал я быть вождем Израиля и Иуды.
1:35 καὶ και and; even καθήσεται καθιημι let down ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine καὶ και and; even αὐτὸς αυτος he; him βασιλεύσει βασιλευω reign ἀντ᾿ αντι against; instead of ἐμοῦ εμου my καὶ και and; even ἐγὼ εγω I ἐνετειλάμην εντελλομαι direct; enjoin τοῦ ο the εἶναι ειμι be εἰς εις into; for ἡγούμενον ηγεομαι lead; consider ἐπὶ επι in; on Ισραηλ ισραηλ.1 Israel καὶ και and; even Ιουδα ιουδα Iouda; Iutha
1:35 וַ wa וְ and עֲלִיתֶ֣ם ʕᵃlîṯˈem עלה ascend אַחֲרָ֗יו ʔaḥᵃrˈāʸw אַחַר after וּ û וְ and בָא֙ vˌā בוא come וְ wᵊ וְ and יָשַׁ֣ב yāšˈav ישׁב sit עַל־ ʕal- עַל upon כִּסְאִ֔י kisʔˈî כִּסֵּא seat וְ wᵊ וְ and ה֥וּא hˌû הוּא he יִמְלֹ֖ךְ yimlˌōḵ מלך be king תַּחְתָּ֑י taḥtˈāy תַּחַת under part וְ wᵊ וְ and אֹתֹ֤ו ʔōṯˈô אֵת [object marker] צִוִּ֨יתִי֙ ṣiwwˈîṯî צוה command לִֽ lˈi לְ to הְיֹ֣ות hᵊyˈôṯ היה be נָגִ֔יד nāḡˈîḏ נָגִיד chief עַל־ ʕal- עַל upon יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel וְ wᵊ וְ and עַל־ ʕal- עַל upon יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:35. et ascendetis post eum et veniet et sedebit super solium meum et ipse regnabit pro me illique praecipiam ut sit dux super Israhel et super IudamAnd you shall come up after him, and he shall come, and shall sit upon my throne, and he shall reign in my stead: and I will appoint him to be ruler over Israel, and over Juda.
1:35. And you shall ascend after him, and he shall arrive and shall sit upon my throne. And he himself shall reign in my place. And I will command that he be the ruler over Israel and over Judah.”
1:35. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah.
35. Then ye shall come up after him, and he shall come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be prince over Israel and over Judah.
1:35 Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah:
1:35 Потом проводите его назад, и он придет и сядет на престоле моем; он будет царствовать вместо меня; ему завещал я быть вождем Израиля и Иуды.
1:35
καὶ και and; even
καθήσεται καθιημι let down
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
καὶ και and; even
αὐτὸς αυτος he; him
βασιλεύσει βασιλευω reign
ἀντ᾿ αντι against; instead of
ἐμοῦ εμου my
καὶ και and; even
ἐγὼ εγω I
ἐνετειλάμην εντελλομαι direct; enjoin
τοῦ ο the
εἶναι ειμι be
εἰς εις into; for
ἡγούμενον ηγεομαι lead; consider
ἐπὶ επι in; on
Ισραηλ ισραηλ.1 Israel
καὶ και and; even
Ιουδα ιουδα Iouda; Iutha
1:35
וַ wa וְ and
עֲלִיתֶ֣ם ʕᵃlîṯˈem עלה ascend
אַחֲרָ֗יו ʔaḥᵃrˈāʸw אַחַר after
וּ û וְ and
בָא֙ vˌā בוא come
וְ wᵊ וְ and
יָשַׁ֣ב yāšˈav ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאִ֔י kisʔˈî כִּסֵּא seat
וְ wᵊ וְ and
ה֥וּא hˌû הוּא he
יִמְלֹ֖ךְ yimlˌōḵ מלך be king
תַּחְתָּ֑י taḥtˈāy תַּחַת under part
וְ wᵊ וְ and
אֹתֹ֤ו ʔōṯˈô אֵת [object marker]
צִוִּ֨יתִי֙ ṣiwwˈîṯî צוה command
לִֽ lˈi לְ to
הְיֹ֣ות hᵊyˈôṯ היה be
נָגִ֔יד nāḡˈîḏ נָגִיד chief
עַל־ ʕal- עַל upon
יִשְׂרָאֵ֖ל yiśrāʔˌēl יִשְׂרָאֵל Israel
וְ wᵊ וְ and
עַל־ ʕal- עַל upon
יְהוּדָֽה׃ yᵊhûḏˈā יְהוּדָה Judah
1:35. et ascendetis post eum et veniet et sedebit super solium meum et ipse regnabit pro me illique praecipiam ut sit dux super Israhel et super Iudam
And you shall come up after him, and he shall come, and shall sit upon my throne, and he shall reign in my stead: and I will appoint him to be ruler over Israel, and over Juda.
1:35. And you shall ascend after him, and he shall arrive and shall sit upon my throne. And he himself shall reign in my place. And I will command that he be the ruler over Israel and over Judah.”
1:35. Then ye shall come up after him, that he may come and sit upon my throne; for he shall be king in my stead: and I have appointed him to be ruler over Israel and over Judah.
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Albert Barnes: Notes on the Bible - 1834
1:35: Over Israel and over Judah - There is no anticipation here of the subsequent division of the kingdom; the antithesis between Judah and Israel already existed in the reign of David Sa2 2:9; Sa2 19:11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:35: sit: Kg1 1:13, Kg1 1:17, Kg1 2:12
I have: Kg1 2:15; Ch1 23:1, Ch1 28:4, Ch1 28:5; Psa 2:6, Psa 72:1 *title Psa 72:1, Psa 72:2
Carl Friedrich Keil and Franz Delitzsch

After the anointing they were to conduct Solomon up to Zion again; Solomon was then to ascend the throne, as David was about to appoint him prince over Israel and Judah in his own stead. Both the anointing and the appointment of Solomon as prince over the whole of the covenant nation were necessary, because the succession to the throne had been rendered doubtful through Adonijah's attempt, and the aged king was still alive. In cases where there was no question, and the son followed the father after his death, the unanimous opinion of the Rabbins is, that there was no anointing at all. Israel and Judah are mentioned, because David had been the first to unite all the tribes under his sceptre, and after the death of Solomon Israel fell away from the house of David.
John Gill
Then ye shall come up after him,.... When anointed, proclaimed, and cheered, then he was to mount the mule, and ride before them as their king, at the head of them; they following after, in token of their subjection to him:
that he may come and sit upon my throne; at Jerusalem, in the king's palace, and there exercise his kingly power he would now be invested with:
for he shall be king in my stead; even during David's life, as well as after his decease:
and I have appointed him to be ruler over Israel, and over Judah; that is, over all the twelve tribes of Israel Judah may be particularly mentioned, though included in Israel, because Adonijah had invited the men of Judah to his feast and party, 3Kings 1:9; and therefore had they not been named, might think he had no power over them.
John Wesley
My stead - My deputy and vice - king whilst I live, and absolutely king when I die. And Judah - This is added, lest the men of Judah, who were in a special manner invited by Adonijah, 3Kings 1:9, might think themselves exempted from his jurisdiction.
Robert Jamieson, A. R. Fausset and David Brown
Then ye shall come up after him, that he may come and sit upon my throne--The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East.
1:361:36: Եւ պատասխանի ետ Բանեա որդի Յովիդայեայ արքայի՝ եւ ասէ. Եղիցի՛ այդպէս. հաւատարմացուսցէ՛ Տէր Աստուած տեառն իմոյ արքայի.
36 Յովիդայէի որդի Բանեան պատասխան տալով արքային՝ ասաց. «Թող այդպէս լինի, թող Տէր Աստուածն իմ տէր արքայի խօսքը հաստատի:
36 Այն ատեն Յովիադայի որդին Բանիան թագաւորին պատասխան տուաւ ու ըսաւ. «Ամէ՛ն, իմ թագաւոր տիրոջս Տէր Աստուածն ալ այդպէս կ’ըսէ։
Եւ պատասխանի ետ Բանեա որդի Յովիդայեայ արքայի եւ ասէ. Եղիցի այդպէս. հաւատարմացուսցէ Տէր Աստուած տեառն իմոյ արքայի:

1:36: Եւ պատասխանի ետ Բանեա որդի Յովիդայեայ արքայի՝ եւ ասէ. Եղիցի՛ այդպէս. հաւատարմացուսցէ՛ Տէր Աստուած տեառն իմոյ արքայի.
36 Յովիդայէի որդի Բանեան պատասխան տալով արքային՝ ասաց. «Թող այդպէս լինի, թող Տէր Աստուածն իմ տէր արքայի խօսքը հաստատի:
36 Այն ատեն Յովիադայի որդին Բանիան թագաւորին պատասխան տուաւ ու ըսաւ. «Ամէ՛ն, իմ թագաւոր տիրոջս Տէր Աստուածն ալ այդպէս կ’ըսէ։
zohrab-1805▾ eastern-1994▾ western am▾
1:361:36 И отвечал Ванея, сын Иодаев, царю и сказал: аминь,~--- да скажет так Господь Бог господина моего царя!
1:36 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Βαναιας βαναιας son Ιωδαε ιωδαε the βασιλεῖ βασιλευς monarch; king καὶ και and; even εἶπεν επω say; speak γένοιτο γινομαι happen; become οὕτως ουτως so; this way πιστώσαι πιστοω make faithful κύριος κυριος lord; master ὁ ο the θεὸς θεος God τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king
1:36 וַ wa וְ and יַּ֨עַן yyˌaʕan ענה answer בְּנָיָ֧הוּ bᵊnāyˈāhû בְּנָיָהוּ Benaiah בֶן־ ven- בֵּן son יְהֹֽויָדָ֛ע yᵊhˈôyāḏˈāʕ יְהֹויָדָע Jehoiada אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king וַ wa וְ and יֹּ֣אמֶר׀ yyˈōmer אמר say אָמֵ֑ן ʔāmˈēn אָמֵן surely כֵּ֚ן ˈkēn כֵּן thus יֹאמַ֣ר yōmˈar אמר say יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s) אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:36. et respondit Banaias filius Ioiadae regi dicens amen sic loquatur Dominus Deus domini mei regisAnd Banaias, the son of Joiada, answered the king, saying: Amen: so say the Lord, the God of my lord the king.
1:36. And Benaiah, the son of Jehoiada, responded to the king, saying: “Amen. So says the Lord, the God of my lord the king.
1:36. And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so [too].
36. And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD, the God of my lord the king, say so .
1:36 And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so:
1:36 И отвечал Ванея, сын Иодаев, царю и сказал: аминь,~--- да скажет так Господь Бог господина моего царя!
1:36
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Βαναιας βαναιας son
Ιωδαε ιωδαε the
βασιλεῖ βασιλευς monarch; king
καὶ και and; even
εἶπεν επω say; speak
γένοιτο γινομαι happen; become
οὕτως ουτως so; this way
πιστώσαι πιστοω make faithful
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
1:36
וַ wa וְ and
יַּ֨עַן yyˌaʕan ענה answer
בְּנָיָ֧הוּ bᵊnāyˈāhû בְּנָיָהוּ Benaiah
בֶן־ ven- בֵּן son
יְהֹֽויָדָ֛ע yᵊhˈôyāḏˈāʕ יְהֹויָדָע Jehoiada
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
וַ wa וְ and
יֹּ֣אמֶר׀ yyˈōmer אמר say
אָמֵ֑ן ʔāmˈēn אָמֵן surely
כֵּ֚ן ˈkēn כֵּן thus
יֹאמַ֣ר yōmˈar אמר say
יְהוָ֔ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֖י ʔᵉlōhˌê אֱלֹהִים god(s)
אֲדֹנִ֥י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:36. et respondit Banaias filius Ioiadae regi dicens amen sic loquatur Dominus Deus domini mei regis
And Banaias, the son of Joiada, answered the king, saying: Amen: so say the Lord, the God of my lord the king.
1:36. And Benaiah, the son of Jehoiada, responded to the king, saying: “Amen. So says the Lord, the God of my lord the king.
1:36. And Benaiah the son of Jehoiada answered the king, and said, Amen: the LORD God of my lord the king say so [too].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Ответ Ванеи, выражающий согласие его и народа с волей царя, передается в греч. и слав. более по смыслу, чем буквально: Γένοιτο ούτως πιστώσαι Κύριος, буди тако: да утвердит Господь Бог глагол сей.
Adam Clarke: Commentary on the Bible - 1831
1:36: Sit upon my throne - The matter of conducting a business of this kind seems to have been this:
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.
4. He was then brought and solemnly placed on the throne, to signify that he had now assumed the reins of government, and was about to administer justice and judgement to the people.
3 Kings (1 Kings) 1:37
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:36: Amen: Deu 27:15-26; Psa 72:19; Jer 11:5, Jer 28:6; Mat 6:13, Mat 28:20; Co1 14:16
the Lord: Sa1 25:29; Ch1 17:27; Psa 18:2, Psa 63:1, Psa 89:20, Psa 89:26
Carl Friedrich Keil and Franz Delitzsch

Benaiah responded to the utterance of the royal will with the confirmatory "Amen, thus saith Jehovah the God of my lord the king;" i.e., may the word of the king become a word of Jehovah his God, who fulfils what He promises (Ps 33:9); and added the pious wish, "May Jehovah be with Solomon, as He was with David, and glorify his throne above the throne of David," - a wish which was not merely "flattery of his paternal vanity" (Thenius), but which had in view the prosperity of the monarchy, and was also fulfilled by God (cf. 3Kings 3:11.).
John Gill
And Benaiah the son of Jehoiada answered the king,.... In the name of the rest:
and said, Amen; they all assented to it, and expressed their satisfaction in it:
the Lord God of my lord the king say so too; let it appear, by the prosperity and success that shall by divine Providence attend the new king, that this is according to the will of God.
1:371:37: եւ որպէս է՛ր Տէր ընդ տեառն իմում արքայի, եղիցի՛ եւ ընդ Սողոմոնի. եւ մեծացուսցէ՛ զաթոռ նորա քան զաթոռ տեառն իմոյ արքայի Դաւթի[3435]։ [3435] Ոմանք. Ընդ Տեառն իմոյ ար՛՛։
37 Ինչպէս Տէրն իմ արքայ տիրոջ հետ էր, նոյնպէս թող լինի նաեւ Սողոմոնի հետ, թող բարձրացնի նրա աթոռը առաւել, քան իմ տէր արքայ Դաւթի աթոռը»:
37 Ինչպէս Տէրը իմ թագաւոր տիրոջս հետ էր, Սողոմոնին հետ ալ ըլլայ ու անոր աթոռը իմ տիրոջս Դաւիթ թագաւորին աթոռէն աւելի մեծ ընէ»։
Եւ որպէս էր Տէր ընդ տեառն իմում արքայի, եղիցի եւ ընդ Սողոմոնի. եւ մեծացուսցէ զաթոռ նորա քան զաթոռ տեառն իմոյ արքայի Դաւթի:

1:37: եւ որպէս է՛ր Տէր ընդ տեառն իմում արքայի, եղիցի՛ եւ ընդ Սողոմոնի. եւ մեծացուսցէ՛ զաթոռ նորա քան զաթոռ տեառն իմոյ արքայի Դաւթի[3435]։
[3435] Ոմանք. Ընդ Տեառն իմոյ ար՛՛։
37 Ինչպէս Տէրն իմ արքայ տիրոջ հետ էր, նոյնպէս թող լինի նաեւ Սողոմոնի հետ, թող բարձրացնի նրա աթոռը առաւել, քան իմ տէր արքայ Դաւթի աթոռը»:
37 Ինչպէս Տէրը իմ թագաւոր տիրոջս հետ էր, Սողոմոնին հետ ալ ըլլայ ու անոր աթոռը իմ տիրոջս Դաւիթ թագաւորին աթոռէն աւելի մեծ ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:371:37 Как был Господь Бог с господином моим царем, так да будет Он с Соломоном и да возвеличит престол его более престола господина моего царя Давида!
1:37 καθὼς καθως just as / like ἦν ειμι be κύριος κυριος lord; master μετὰ μετα with; amid τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king οὕτως ουτως so; this way εἴη ειμι be μετὰ μετα with; amid Σαλωμων σαλωμων and; even μεγαλύναι μεγαλυνω enlarge; magnify τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him ὑπὲρ υπερ over; for τὸν ο the θρόνον θρονος throne τοῦ ο the κυρίου κυριος lord; master μου μου of me; mine τοῦ ο the βασιλέως βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith
1:37 כַּ ka כְּ as אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] הָיָ֤ה hāyˈā היה be יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH עִם־ ʕim- עִם with אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord הַ ha הַ the מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king כֵּ֖ן kˌēn כֵּן thus יִֽהְיֶ֣היהי *yˈihyˈeh היה be עִם־ ʕim- עִם with שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וִֽ wˈi וְ and יגַדֵּל֙ yḡaddˌēl גדל be strong אֶת־ ʔeṯ- אֵת [object marker] כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat מִ֨ mˌi מִן from כִּסֵּ֔א kkissˈē כִּסֵּא seat אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king דָּוִֽד׃ dāwˈiḏ דָּוִד David
1:37. quomodo fuit Dominus cum domino meo rege sic sit cum Salomone et sublimius faciat solium eius a solio domini mei regis DavidAs the Lord hath been with my lord the king, so be he with Solomon, and make his throne higher than the throne of my lord king David.
1:37. In the same way that the Lord has been with my lord the king, so may he be with Solomon. And may he make his throne more sublime than the throne of my lord, king David.”
1:37. As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.
37. As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.
1:37 As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David:
1:37 Как был Господь Бог с господином моим царем, так да будет Он с Соломоном и да возвеличит престол его более престола господина моего царя Давида!
1:37
καθὼς καθως just as / like
ἦν ειμι be
κύριος κυριος lord; master
μετὰ μετα with; amid
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
οὕτως ουτως so; this way
εἴη ειμι be
μετὰ μετα with; amid
Σαλωμων σαλωμων and; even
μεγαλύναι μεγαλυνω enlarge; magnify
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
ὑπὲρ υπερ over; for
τὸν ο the
θρόνον θρονος throne
τοῦ ο the
κυρίου κυριος lord; master
μου μου of me; mine
τοῦ ο the
βασιλέως βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
1:37
כַּ ka כְּ as
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
הָיָ֤ה hāyˈā היה be
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
עִם־ ʕim- עִם with
אֲדֹנִ֣י ʔᵃḏōnˈî אָדֹון lord
הַ ha הַ the
מֶּ֔לֶךְ mmˈeleḵ מֶלֶךְ king
כֵּ֖ן kˌēn כֵּן thus
יִֽהְיֶ֣היהי
*yˈihyˈeh היה be
עִם־ ʕim- עִם with
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וִֽ wˈi וְ and
יגַדֵּל֙ yḡaddˌēl גדל be strong
אֶת־ ʔeṯ- אֵת [object marker]
כִּסְאֹ֔ו kisʔˈô כִּסֵּא seat
מִ֨ mˌi מִן from
כִּסֵּ֔א kkissˈē כִּסֵּא seat
אֲדֹנִ֖י ʔᵃḏōnˌî אָדֹון lord
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
דָּוִֽד׃ dāwˈiḏ דָּוִד David
1:37. quomodo fuit Dominus cum domino meo rege sic sit cum Salomone et sublimius faciat solium eius a solio domini mei regis David
As the Lord hath been with my lord the king, so be he with Solomon, and make his throne higher than the throne of my lord king David.
1:37. In the same way that the Lord has been with my lord the king, so may he be with Solomon. And may he make his throne more sublime than the throne of my lord, king David.”
1:37. As the LORD hath been with my lord the king, even so be he with Solomon, and make his throne greater than the throne of my lord king David.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37: Благожелание Соломону большего прославления сравнительно с Давидом (ср. ст. 47) основано, по мысли блаж. Феодорита, на том, что "никто из имеющих нежную отеческую любовь не завидовал детям, и что отцам свойственно желание увидеть детей в большей славе, чем какую имеют сами" (вопр. 3).
Adam Clarke: Commentary on the Bible - 1831
1:37: Make his throne greater than the throne of - David - A wish of this kind a king will suffer in behalf of his son, but it is never in ordinary cases considered a compliment to say, "I hope this child will make a better man than his father," because it seems to insinuate some reflections on his father's conduct or character. Many foolish people deal in such compliments, and they may rest assured, for the reasons given above, that they are far from being either welcome or agreeable.
Claudian, in his panegyric De Quarto Consulatu Honorii Augusti, ver. 428, has words something similar to those of Benaiah, when he describes a father, worn out with toils and difficulties, committing the reins of government to the hands of his son: -
Adspice, completur votum: jam natus adaequat
Te meritis; et, quod magis est optabile, vincit.
"Behold, thy desire is accomplished.
Even now thy son equals thee in worth;
and what is still more desirable, surpasses thee.
3 Kings (1 Kings) 1:39
Albert Barnes: Notes on the Bible - 1834
1:37: As the Lord hath been with my lord - This phrase expresses a very high degree of divine favor. It occurs first in the promises of God to Isaac Gen 26:3, Gen 26:24 and Jacob Gen 28:13. See further margin reference.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:37: As the: Kg1 3:7-9; Exo 3:12; Jos 1:5, Jos 1:17; Sa1 20:13; Ch1 28:20; Ch2 1:1; Psa 46:7; Psa 46:11; Isa 8:10; Mat 1:23; Rom 8:31
and make: Kg1 1:47; Sa2 24:3; Kg2 2:9; Psa 72:8, Psa 72:17-19, Psa 89:27; Dan 7:14
John Gill
As the Lord hath been with my lord the king, even so be he with Solomon,.... To guide and direct him, protect and defend him, succeed and prosper him the Targum is,
"as the Word of the Lord has been the help of my lord the king, so let him be for the help of Solomon:''
and make his throne greater than the throne of my lord King David: which he knew would not displease David, who not only had an affectionate regard for Solomon his son, but wished heartily the prosperity of the kingdom of Israel; and the wish on all accounts was grateful to him, though to an envious and ambitious prince it might have been disagreeable.
1:381:38: Եւ է՛ջ Սադովկ քահանայ, եւ Նաթան մարգարէ, եւ Բանեա որդի Յովիդայեայ, եւ Քերեթին եւ Ոփելեթին. եւ հեծուցին զՍողոմոն ՚ի ջորւոջն արքայի Դաւթի, եւ տարա՛ն զնա ՚ի Գեհոն։
38 Սադոկ քահանան, Նաթան մարգարէն, Յովիդայէի որդի Բանեան, քերեթիներն ու օփելեթիները եկան եւ Սողոմոնին նստեցրին Դաւիթ արքայի ջորու վրայ եւ նրան տարան Գեհոն:
38 Այն ատեն Սադովկ քահանան, Նաթան մարգարէն ու Յովիադայի որդին Բանիան եւ Քերեթիներն ու Փելեթիները իջան ու Սողոմոնը Դաւիթ թագաւորին ջորիին վրայ հեծցուցին ու զանիկա Գեհոն տարին։
Եւ էջ Սադովկ քահանայ եւ Նաթան մարգարէ եւ Բանեա որդի Յովիդայեայ, եւ Քերեթին եւ Ոփելեթին. եւ հեծուցին զՍողոմոն ի ջորւոջն արքայի Դաւթի, եւ տարան զնա ի Գեհոն:

1:38: Եւ է՛ջ Սադովկ քահանայ, եւ Նաթան մարգարէ, եւ Բանեա որդի Յովիդայեայ, եւ Քերեթին եւ Ոփելեթին. եւ հեծուցին զՍողոմոն ՚ի ջորւոջն արքայի Դաւթի, եւ տարա՛ն զնա ՚ի Գեհոն։
38 Սադոկ քահանան, Նաթան մարգարէն, Յովիդայէի որդի Բանեան, քերեթիներն ու օփելեթիները եկան եւ Սողոմոնին նստեցրին Դաւիթ արքայի ջորու վրայ եւ նրան տարան Գեհոն:
38 Այն ատեն Սադովկ քահանան, Նաթան մարգարէն ու Յովիադայի որդին Բանիան եւ Քերեթիներն ու Փելեթիները իջան ու Սողոմոնը Դաւիթ թագաւորին ջորիին վրայ հեծցուցին ու զանիկա Գեհոն տարին։
zohrab-1805▾ eastern-1994▾ western am▾
1:381:38 И пошли Садок священник и Нафан пророк и Ванея, сын Иодая, и Хелефеи и Фелефеи, и посадили Соломона на мула царя Давида, и повели его к Гиону.
1:38 καὶ και and; even κατέβη καταβαινω step down; descend Σαδωκ σαδωκ Sadōk; Sathok ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even Ναθαν ναθαν Nathan ὁ ο the προφήτης προφητης prophet καὶ και and; even Βαναιας βαναιας son Ιωδαε ιωδαε and; even ὁ ο the χερεθθι χερεθθι.1 and; even ὁ ο the φελεθθι φελεθθι.1 and; even ἐπεκάθισαν επικαθιζω sit upon τὸν ο the Σαλωμων σαλωμων in; on τὴν ο the ἡμίονον ημιονος the βασιλέως βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith καὶ και and; even ἀπήγαγον απαγω lead off; lead away αὐτὸν αυτος he; him εἰς εις into; for τὸν ο the Γιων γιων Giōn; Yion
1:38 וַ wa וְ and יֵּ֣רֶד yyˈēreḏ ירד descend צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok הַ֠ ha הַ the כֹּהֵן kkōhˌēn כֹּהֵן priest וְ wᵊ וְ and נָתָ֨ן nāṯˌān נָתָן Nathan הַ ha הַ the נָּבִ֜יא nnāvˈî נָבִיא prophet וּ û וְ and בְנָיָ֣הוּ vᵊnāyˈāhû בְּנָיָהוּ Benaiah בֶן־ ven- בֵּן son יְהֹויָדָ֗ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada וְ wᵊ וְ and הַ ha הַ the כְּרֵתִי֙ kkᵊrēṯˌî כְּרֵתִי Cherethite וְ wᵊ וְ and הַ ha הַ the פְּלֵתִ֔י ppᵊlēṯˈî פְּלֵתִי Pelethite וַ wa וְ and יַּרְכִּ֨בוּ֙ yyarkˈivû רכב ride אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon עַל־ ʕal- עַל upon פִּרְדַּ֖ת pirdˌaṯ פִּרְדָּה she-mule הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִ֑ד dāwˈiḏ דָּוִד David וַ wa וְ and יֹּלִ֥כוּ yyōlˌiḵû הלך walk אֹתֹ֖ו ʔōṯˌô אֵת [object marker] עַל־ ʕal- עַל upon גִּחֹֽון׃ giḥˈôn גִּיחֹון Gihon
1:38. descendit ergo Sadoc sacerdos et Nathan propheta et Banaias filius Ioiadae et Cherethi et Felethi et inposuerunt Salomonem super mulam regis David et adduxerunt eum in GionSo Sadoc, the priest, and Nathan, the prophet, went down, and Banaias, the son of Joiada, and the Cerethi, and Phelethi: and they set Solomon upon the mule of king David, and brought him to Gihon.
1:38. Then Zadok, the priest, and Nathan, the prophet, descended, with Benaiah, the son of Jehoiada, and the Cherethites and Pelethites. And they placed Solomon on the mule of king David, and they led him to Gihon.
1:38. So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
38. So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
1:38 So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David' s mule, and brought him to Gihon:
1:38 И пошли Садок священник и Нафан пророк и Ванея, сын Иодая, и Хелефеи и Фелефеи, и посадили Соломона на мула царя Давида, и повели его к Гиону.
1:38
καὶ και and; even
κατέβη καταβαινω step down; descend
Σαδωκ σαδωκ Sadōk; Sathok
ὁ ο the
ἱερεὺς ιερευς priest
καὶ και and; even
Ναθαν ναθαν Nathan
ὁ ο the
προφήτης προφητης prophet
καὶ και and; even
Βαναιας βαναιας son
Ιωδαε ιωδαε and; even
ὁ ο the
χερεθθι χερεθθι.1 and; even
ὁ ο the
φελεθθι φελεθθι.1 and; even
ἐπεκάθισαν επικαθιζω sit upon
τὸν ο the
Σαλωμων σαλωμων in; on
τὴν ο the
ἡμίονον ημιονος the
βασιλέως βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
καὶ και and; even
ἀπήγαγον απαγω lead off; lead away
αὐτὸν αυτος he; him
εἰς εις into; for
τὸν ο the
Γιων γιων Giōn; Yion
1:38
וַ wa וְ and
יֵּ֣רֶד yyˈēreḏ ירד descend
צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok
הַ֠ ha הַ the
כֹּהֵן kkōhˌēn כֹּהֵן priest
וְ wᵊ וְ and
נָתָ֨ן nāṯˌān נָתָן Nathan
הַ ha הַ the
נָּבִ֜יא nnāvˈî נָבִיא prophet
וּ û וְ and
בְנָיָ֣הוּ vᵊnāyˈāhû בְּנָיָהוּ Benaiah
בֶן־ ven- בֵּן son
יְהֹויָדָ֗ע yᵊhôyāḏˈāʕ יְהֹויָדָע Jehoiada
וְ wᵊ וְ and
הַ ha הַ the
כְּרֵתִי֙ kkᵊrēṯˌî כְּרֵתִי Cherethite
וְ wᵊ וְ and
הַ ha הַ the
פְּלֵתִ֔י ppᵊlēṯˈî פְּלֵתִי Pelethite
וַ wa וְ and
יַּרְכִּ֨בוּ֙ yyarkˈivû רכב ride
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
עַל־ ʕal- עַל upon
פִּרְדַּ֖ת pirdˌaṯ פִּרְדָּה she-mule
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִ֑ד dāwˈiḏ דָּוִד David
וַ wa וְ and
יֹּלִ֥כוּ yyōlˌiḵû הלך walk
אֹתֹ֖ו ʔōṯˌô אֵת [object marker]
עַל־ ʕal- עַל upon
גִּחֹֽון׃ giḥˈôn גִּיחֹון Gihon
1:38. descendit ergo Sadoc sacerdos et Nathan propheta et Banaias filius Ioiadae et Cherethi et Felethi et inposuerunt Salomonem super mulam regis David et adduxerunt eum in Gion
So Sadoc, the priest, and Nathan, the prophet, went down, and Banaias, the son of Joiada, and the Cerethi, and Phelethi: and they set Solomon upon the mule of king David, and brought him to Gihon.
1:38. Then Zadok, the priest, and Nathan, the prophet, descended, with Benaiah, the son of Jehoiada, and the Cherethites and Pelethites. And they placed Solomon on the mule of king David, and they led him to Gihon.
1:38. So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
38: Xелефеи и Фелефеи, евр. Крети и Плети, LXX: Χερεφί καί Φελεφί, Vulg.: Cerethi et Pelethi, у И. Флавия прямо названы σωματοφύλακες, телохранителями царя: следовательно, составляли гвардию Давида и после Соломона. Их считают иноземцами в Израиле, именно филистимлянами, и самые имена еврейские сближают в новое время с евр. именами филистимлян (евр. Пелешет) и острова Крита (евр. Кафтор), откуда выселились филистимляне по свидетельству Библии (Ам IX:7; Иер. XLVII:4; ср. Втор. II:23). См. Bertholet, Stellung d. Israeliten zu den Fremden, 38: ff. B. Stade, Geschichte des Volkes Israel, Bd. I (1887), 142: ff.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:38: Zadok: Kg1 1:8, Kg1 1:26
the Cherethites: Sa1 30:14; Sa2 8:18, Sa2 15:18, Sa2 20:20-23; Ch1 18:17; Zep 2:5
king David's: Kg1 1:33
Carl Friedrich Keil and Franz Delitzsch

The anointing of Solomon was carried out immediately, as the king had commanded. On the Crethi and Plethi see at 2Kings 8:18. "The oil-horn out of the tent" (i.e., a vessel made of horn and containing oil) was no doubt one which held the holy anointing oil, with which the priests and the vessels of the sanctuary were anointed (see Ex 30:22.). The tent (האהל), however, is not the tabernacle at Gibeon, but the tent set up by David for the ark of the covenant upon Mount Zion (2Kings 6:17). For even though Zadok was appointed high priest at the tabernacle at Gibeon, and Abiathar, who held with Adonijah, at the ark of the covenant, the two high priests were not so unfriendly towards one another, that Zadok could not have obtained admission to the ark of the covenant in Abiathar's absence to fetch away the anointing oil.
John Gill
So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada,.... The three men that David sent for on this occasion:
and the Cherethites and the Pelethites; not the sanhedrim, as Ben Gersom, but David's guards, over whom Benaiah was: these
went down; from Jerusalem;
and caused Solomon to ride upon King David's mule; as he had ordered:
and brought him to Gihon; or Siloah, as the Targum; hence the Jews say (e), they do not anoint a king but at a fountain; but this is the only instance of it.
(e) T. Bab. Ceritot, fol. 5. 2.
1:391:39: Եւ ա՛ռ Սադովկ քահանայ զեղջեւրն իւղոյ ՚ի խորանէն եւ օծ զՍողոմոն. եւ եհար զփողն եղջերեայ, եւ ասէ ամենայն ժողովուրդն. Կեցցէ՛ արքայ Սողոմոն[3436]։ [3436] Բազումք. Եւ ա՛ռ Սադովկ զեղջիւրն իւ՛՛։
39 Սադոկ քահանան իւղով լի եղջիւրն առաւ խորանից եւ օծեց Սողոմոնին, եղջերափող հնչեցրեց, եւ ամբողջ ժողովուրդը բացականչեց՝ «Կեցցէ՛ Սողոմոն արքան»:
39 Սադովկ քահանան խորանէն իւղին եղջիւրը առաւ ու Սողոմոնը օծեց եւ փողը հնչեցուցին ու բոլոր ժողովուրդը կ’ըսէր. «Կեցցէ՛ արքայ Սողոմոնը»։
Եւ ա՛ռ Սադովկ քահանայ զեղջեւրն իւղոյ ի խորանէն եւ օծ զՍողոմոն եւ եհար զփողն եղջերեայ, եւ ասէ ամենայն ժողովուրդն. Կեցցէ արքայ Սողոմոն:

1:39: Եւ ա՛ռ Սադովկ քահանայ զեղջեւրն իւղոյ ՚ի խորանէն եւ օծ զՍողոմոն. եւ եհար զփողն եղջերեայ, եւ ասէ ամենայն ժողովուրդն. Կեցցէ՛ արքայ Սողոմոն[3436]։
[3436] Բազումք. Եւ ա՛ռ Սադովկ զեղջիւրն իւ՛՛։
39 Սադոկ քահանան իւղով լի եղջիւրն առաւ խորանից եւ օծեց Սողոմոնին, եղջերափող հնչեցրեց, եւ ամբողջ ժողովուրդը բացականչեց՝ «Կեցցէ՛ Սողոմոն արքան»:
39 Սադովկ քահանան խորանէն իւղին եղջիւրը առաւ ու Սողոմոնը օծեց եւ փողը հնչեցուցին ու բոլոր ժողովուրդը կ’ըսէր. «Կեցցէ՛ արքայ Սողոմոնը»։
zohrab-1805▾ eastern-1994▾ western am▾
1:391:39 И взял Садок священник рог с елеем из скинии и помазал Соломона. И затрубили трубою, и весь народ восклицал: да живет царь Соломон!
1:39 καὶ και and; even ἔλαβεν λαμβανω take; get Σαδωκ σαδωκ Sadōk; Sathok ὁ ο the ἱερεὺς ιερευς priest τὸ ο the κέρας κερας horn τοῦ ο the ἐλαίου ελαιον oil ἐκ εκ from; out of τῆς ο the σκηνῆς σκηνη tent καὶ και and; even ἔχρισεν χριω anoint τὸν ο the Σαλωμων σαλωμων and; even ἐσάλπισεν σαλπιζω trumpet; sound the trumpet τῇ ο the κερατίνῃ κερατινη and; even εἶπεν επω say; speak πᾶς πας all; every ὁ ο the λαός λαος populace; population ζήτω ζαω live; alive ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων Salōmōn; Salomon
1:39 וַ wa וְ and יִּקַּח֩ yyiqqˌaḥ לקח take צָדֹ֨וק ṣāḏˌôq צָדֹוק Zadok הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest אֶת־ ʔeṯ- אֵת [object marker] קֶ֤רֶן qˈeren קֶרֶן horn הַ ha הַ the שֶּׁ֨מֶן֙ ššˈemen שֶׁמֶן oil מִן־ min- מִן from הָ hā הַ the אֹ֔הֶל ʔˈōhel אֹהֶל tent וַ wa וְ and יִּמְשַׁ֖ח yyimšˌaḥ משׁח smear אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וַֽ wˈa וְ and יִּתְקְעוּ֙ yyiṯqᵊʕˌû תקע blow בַּ ba בְּ in † הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn וַ wa וְ and יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say כָּל־ kol- כֹּל whole הָ hā הַ the עָ֔ם ʕˈām עַם people יְחִ֖י yᵊḥˌî חיה be alive הַ ha הַ the מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:39. sumpsitque Sadoc sacerdos cornu olei de tabernaculo et unxit Salomonem et cecinerunt bucina et dixit omnis populus vivat rex SalomonAnd Sadoc, the priest, took a horn of oil out of the tabernacle, and anointed Solomon: and they sounded the trumpet, and all the people said: God save king Solomon.
1:39. And Zadok, the priest, took the horn of oil from the tabernacle, and he anointed Solomon. And they sounded the trumpet. And all the people said, “As king Solomon lives.”
1:39. And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.
39. And Zadok the priest took the horn of oil out of the Tent, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.
1:39 And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon:
1:39 И взял Садок священник рог с елеем из скинии и помазал Соломона. И затрубили трубою, и весь народ восклицал: да живет царь Соломон!
1:39
καὶ και and; even
ἔλαβεν λαμβανω take; get
Σαδωκ σαδωκ Sadōk; Sathok
ὁ ο the
ἱερεὺς ιερευς priest
τὸ ο the
κέρας κερας horn
τοῦ ο the
ἐλαίου ελαιον oil
ἐκ εκ from; out of
τῆς ο the
σκηνῆς σκηνη tent
καὶ και and; even
ἔχρισεν χριω anoint
τὸν ο the
Σαλωμων σαλωμων and; even
ἐσάλπισεν σαλπιζω trumpet; sound the trumpet
τῇ ο the
κερατίνῃ κερατινη and; even
εἶπεν επω say; speak
πᾶς πας all; every
ὁ ο the
λαός λαος populace; population
ζήτω ζαω live; alive
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων Salōmōn; Salomon
1:39
וַ wa וְ and
יִּקַּח֩ yyiqqˌaḥ לקח take
צָדֹ֨וק ṣāḏˌôq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
אֶת־ ʔeṯ- אֵת [object marker]
קֶ֤רֶן qˈeren קֶרֶן horn
הַ ha הַ the
שֶּׁ֨מֶן֙ ššˈemen שֶׁמֶן oil
מִן־ min- מִן from
הָ hā הַ the
אֹ֔הֶל ʔˈōhel אֹהֶל tent
וַ wa וְ and
יִּמְשַׁ֖ח yyimšˌaḥ משׁח smear
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַֽ wˈa וְ and
יִּתְקְעוּ֙ yyiṯqᵊʕˌû תקע blow
בַּ ba בְּ in
† הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
וַ wa וְ and
יֹּֽאמְרוּ֙ yyˈōmᵊrû אמר say
כָּל־ kol- כֹּל whole
הָ hā הַ the
עָ֔ם ʕˈām עַם people
יְחִ֖י yᵊḥˌî חיה be alive
הַ ha הַ the
מֶּ֥לֶךְ mmˌeleḵ מֶלֶךְ king
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:39. sumpsitque Sadoc sacerdos cornu olei de tabernaculo et unxit Salomonem et cecinerunt bucina et dixit omnis populus vivat rex Salomon
And Sadoc, the priest, took a horn of oil out of the tabernacle, and anointed Solomon: and they sounded the trumpet, and all the people said: God save king Solomon.
1:39. And Zadok, the priest, took the horn of oil from the tabernacle, and he anointed Solomon. And they sounded the trumpet. And all the people said, “As king Solomon lives.”
1:39. And Zadok the priest took an horn of oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39б-40: Участие народа в поставлении Соломона царем выразилось в его радостных кликах "да живет царь!" (ср. 1: Цар. X:24; 4: Цар. XI:12; Мф. XXI:9) - народ, видимо, не признавал претензий Адонии на царство; затем, в триумфальном шествии за Соломоном при звуках трубы и игре на флейтах (бахалилим, Vulg.: саnentium tibiis; LXX и слав. - о радости вообще: εχόρευον εν χοροι̃ς, ликоваша в лицех); "земля расседалась от криков народа" - гиперболическое выражение мысли о всенародном восторге.
Adam Clarke: Commentary on the Bible - 1831
1:39: Zadok - took a horn of oil - Pottery and glass were little in use in those times; and horns were frequently used to hold oil and wine. The oil used here was the holy anointing oil, which was laid up in the tabernacle, and which was used for the anointing of both priests and kings.
3 Kings (1 Kings) 1:40
Albert Barnes: Notes on the Bible - 1834
1:39: The tabernacle - Probably that which David had made for the ark of the covenant on Mount Zion Sa2 6:17. For the holy oil, see the margin reference. That it was part of the regular furniture of the tabernacle appears from Exo 31:11; Exo 39:38.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:39: an horn: Sa1 16:13
out: Exo 30:23-33; Psa 89:20
anointed: Ch1 29:22
all the people: Kg1 1:25; Sa1 10:24; Kg2 11:12; Ch2 23:11, Ch2 23:13
Geneva 1599
And Zadok the priest took an horn of (p) oil out of the tabernacle, and anointed Solomon. And they blew the trumpet; and all the people said, God save king Solomon.
(p) With which they were accustomed to anoint the priests and the holy instruments, (Ex 30:23).
John Gill
And Zadok the priest took an horn of oil out of the tabernacle,.... Not out of the tabernacle of Moses, for that was at Gibeon; see 1Chron 21:29; and if the oil had been there, it would have been too far to have fetched it, since haste was now required; but this was taken out of the tabernacle David had built for the ark, 2Kings 6:17; where the ark was, and before which the pot of oil was; so Jarchi; but Kimchi indeed says, that though it was at this time at Gibeon, Zadok went thither, or sent thither to fetch it; and though it is said, the pot of oil was set before the ark, this was when the ark was in the tabernacle; but when they took it out from thence at the war with the Philistines, that and the pot of manna were left in the tabernacle; and they took nothing but the ark; but if they brought the pot afterwards, and put it before the ark in Jerusalem, then it may be understood of the tabernacle David pitched for it; but that he disapproves of. Here Zadok is only said to take the oil, and anoint with it; which he did either as the deputy of the high priest, or he was made use of because the high priest was on the side of Adonijah:
and anointed Solomon; whether it was by pouring it on his head, as Saul was anointed, 1Kings 10:1; or, as the Jews say (f), by putting it round about his head in the form of a crown, and then between his eyebrows, is not very material; and they also say (g), that it is not usual to anoint the son of a king that has been anointed; and that the reason of the anointing of Solomon was, because of the sedition of his brother Adonijah, and to confirm the kingdom to him; this anointing was an emblem of the gifts, graces, and virtues, necessary to qualify a king for the discharge of his office:
and they blew the trumpet; and proclaimed him king:
and all the people said, God save King Solomon; wished him long life and happiness, and gave him a general huzza or shouting.
(f) T. Bab. Ceritot, fol. 5. 2. (g) Ibid.
Robert Jamieson, A. R. Fausset and David Brown
an horn of oil out of the tabernacle--It was the sacred oil (Ex 30:25) with which the kings were anointed.
1:401:40: Եւ ել ամենայն ժողովուրդն զհետ նորա, եւ պա՛ր առեալ պարուք ուրա՛խ լինէին մեծաւ ուրախութեամբ. եւ հնչեաց երկիրն ՚ի բարբառոյ նոցա[3437]։ [3437] Ոմանք. ՚Ի բարբառոյ նորա։
40 Բոլոր մարդիկ եկան նրա հետ, պարեր պարելով մեծ ուրախութիւն արեցին, երկիրը դղրդաց նրանց ձայնից:
40 Բոլոր ժողովուրդը անոր ետեւէն կ’ելլէին ու սրինգներ հնչեցնելով մեծ ուրախութեամբ մը կ’ուրախանային, այնպէս որ անոնց ձայնէն գետինը կը դղրդար*։
Եւ ել ամենայն ժողովուրդն զհետ նորա, եւ պար առեալ պարուք ուրախ լինէին մեծաւ ուրախութեամբ, եւ հնչեաց երկիրն ի բարբառոյ նոցա:

1:40: Եւ ել ամենայն ժողովուրդն զհետ նորա, եւ պա՛ր առեալ պարուք ուրա՛խ լինէին մեծաւ ուրախութեամբ. եւ հնչեաց երկիրն ՚ի բարբառոյ նոցա[3437]։
[3437] Ոմանք. ՚Ի բարբառոյ նորա։
40 Բոլոր մարդիկ եկան նրա հետ, պարեր պարելով մեծ ուրախութիւն արեցին, երկիրը դղրդաց նրանց ձայնից:
40 Բոլոր ժողովուրդը անոր ետեւէն կ’ելլէին ու սրինգներ հնչեցնելով մեծ ուրախութեամբ մը կ’ուրախանային, այնպէս որ անոնց ձայնէն գետինը կը դղրդար*։
zohrab-1805▾ eastern-1994▾ western am▾
1:401:40 И весь народ провожал Соломона, и играл народ на свирелях, и весьма радовался, так что земля расседалась от криков его.
1:40 καὶ και and; even ἀνέβη αναβαινω step up; ascend πᾶς πας all; every ὁ ο the λαὸς λαος populace; population ὀπίσω οπισω in back; after αὐτοῦ αυτος he; him καὶ και and; even ἐχόρευον χορευω in χοροῖς χορος dancing καὶ και and; even εὐφραινόμενοι ευφραινω celebrate; cheer εὐφροσύνην ευφροσυνη celebration μεγάλην μεγας great; loud καὶ και and; even ἐρράγη ρηγνυμι gore; burst ἡ ο the γῆ γη earth; land ἐν εν in τῇ ο the φωνῇ φωνη voice; sound αὐτῶν αυτος he; him
1:40 וַ wa וְ and יַּעֲל֤וּ yyaʕᵃlˈû עלה ascend כָל־ ḵol- כֹּל whole הָ hā הַ the עָם֙ ʕˌām עַם people אַֽחֲרָ֔יו ʔˈaḥᵃrˈāʸw אַחַר after וְ wᵊ וְ and הָ hā הַ the עָם֙ ʕˌām עַם people מְחַלְּלִ֣ים mᵊḥallᵊlˈîm חלל play flute בַּ ba בְּ in חֲלִלִ֔ים ḥᵃlilˈîm חָלִיל flute וּ û וְ and שְׂמֵחִ֖ים śᵊmēḥˌîm שׂמח rejoice שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great וַ wa וְ and תִּבָּקַ֥ע ttibbāqˌaʕ בקע split הָ hā הַ the אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth בְּ bᵊ בְּ in קֹולָֽם׃ qôlˈām קֹול sound
1:40. et ascendit universa multitudo post eum et populus canentium tibiis et laetantium gaudio magno et insonuit terra ad clamorem eorumAnd all the multitude went up after him, and the people played with pipes, and rejoiced with a great joy, and the earth rang with the noise of their cry.
1:40. And the entire multitude ascended after him. And the people were playing on pipes, and rejoicing with great joy. And the earth resounded before the noise of them.
1:40. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
40. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
1:40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them:
1:40 И весь народ провожал Соломона, и играл народ на свирелях, и весьма радовался, так что земля расседалась от криков его.
1:40
καὶ και and; even
ἀνέβη αναβαινω step up; ascend
πᾶς πας all; every
ὁ ο the
λαὸς λαος populace; population
ὀπίσω οπισω in back; after
αὐτοῦ αυτος he; him
καὶ και and; even
ἐχόρευον χορευω in
χοροῖς χορος dancing
καὶ και and; even
εὐφραινόμενοι ευφραινω celebrate; cheer
εὐφροσύνην ευφροσυνη celebration
μεγάλην μεγας great; loud
καὶ και and; even
ἐρράγη ρηγνυμι gore; burst
ἡ ο the
γῆ γη earth; land
ἐν εν in
τῇ ο the
φωνῇ φωνη voice; sound
αὐτῶν αυτος he; him
1:40
וַ wa וְ and
יַּעֲל֤וּ yyaʕᵃlˈû עלה ascend
כָל־ ḵol- כֹּל whole
הָ hā הַ the
עָם֙ ʕˌām עַם people
אַֽחֲרָ֔יו ʔˈaḥᵃrˈāʸw אַחַר after
וְ wᵊ וְ and
הָ hā הַ the
עָם֙ ʕˌām עַם people
מְחַלְּלִ֣ים mᵊḥallᵊlˈîm חלל play flute
בַּ ba בְּ in
חֲלִלִ֔ים ḥᵃlilˈîm חָלִיל flute
וּ û וְ and
שְׂמֵחִ֖ים śᵊmēḥˌîm שׂמח rejoice
שִׂמְחָ֣ה śimḥˈā שִׂמְחָה joy
גְדֹולָ֑ה ḡᵊḏôlˈā גָּדֹול great
וַ wa וְ and
תִּבָּקַ֥ע ttibbāqˌaʕ בקע split
הָ hā הַ the
אָ֖רֶץ ʔˌāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
קֹולָֽם׃ qôlˈām קֹול sound
1:40. et ascendit universa multitudo post eum et populus canentium tibiis et laetantium gaudio magno et insonuit terra ad clamorem eorum
And all the multitude went up after him, and the people played with pipes, and rejoiced with a great joy, and the earth rang with the noise of their cry.
1:40. And the entire multitude ascended after him. And the people were playing on pipes, and rejoicing with great joy. And the earth resounded before the noise of them.
1:40. And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:40: The people piped with pipes - They danced, sang, and played on what instruments of music they possessed.
The earth rent - We use a similar expression in precisely the same sense: They rent the air with their cries.
3 Kings (1 Kings) 1:43
Albert Barnes: Notes on the Bible - 1834
1:40: Piped with pipes - Some prefer "danced with dances" - a meaning which the Hebrew would give by a change in the pointing, and the alteration of one letter. But the change is unnecessary. (Flutepipes were known to the Israelites Sa1 10:5; they were very ancient in Egypt, and were known also to the Assyrians.
The earth rent - If the present Hebrew text is correct we have here a strong instance of Oriental hyperbole. But it is suspected that there is a slight corruption, and that the verb really used meant "resounded."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:40: pipes: or, flutes, Dan 3:5
rejoiced: Sa1 11:15; Kg2 11:14, Kg2 11:20; Ch1 12:38-40; Psa 97:1; Zac 9:9; Luk 19:37; Rev 11:15-18
the earth rent: We use a similar expression in precisely the same sense: "They rent the air with their cries.
Carl Friedrich Keil and Franz Delitzsch

All the people, i.e., the crowd which was present at the anointing, went up after him, i.e., accompanied Solomon to the citadel of Zion, with flutes and loud acclamation, so that the earth nearly burst with their shouting. תּבּקע, "to burst in pieces" (as in 2Chron 25:12), is a hyperbolical expression for quaking.
John Gill
And all the people came up after him,.... Following him from the fountain to the city, with their loud acclamations:
and the people piped with pipes; which were hollow instruments, and full of holes which they blew with their mouths, and upon with their fingers; Jarchi says they were and very probably:
and rejoiced with great joy; which they expressed by such loud shouts:
so that the earth rent with the sound thereof; an hyperbolical expression, showing the great numbers gathered together on this occasion, and the sonorous acclamations they made.
Robert Jamieson, A. R. Fausset and David Brown
all the people came up after him--that is, from the valley to the citadel of Zion.
1:411:41: Եւ լուա՛ւ Ադոնիա եւ ամենայն բազմականք նորա, եւ կատարեցի՛ն նոքա զուտելն. եւ լուաւ Յովաբ զձա՛յն եղջերոյն՝ եւ ասէ. Զի՞նչ է բարբառն որ հնչէ ՚ի քաղաքին[3438]։ [3438] Ոմանք. Եւ լուաւ Ադոնիա եւ ամենայն կոչնականք նորա։
41 Երբ Ադոնիան ու նրա բոլոր հիւրերը աւարտեցին ուտելը, լսեցին ուրախութեան աղմուկ-աղաղակը: Յովաբը լսելով եղջերափողի ձայնը՝ ասաց. «Այս ի՞նչ աղմուկ է բարձրացել քաղաքում»:
41 Ադոնիա ու անոր բոլոր հրաւիրեալները լսեցին։ Անոնք կերակուրէն ելեր էին։ Յովաբ փողին ձայնը լսելով՝ ըսաւ. «Ի՞նչ է այս դղրդման ձայնը, որ քաղաքէն կ’ելլէ»։
Եւ լուաւ Ադոնիա եւ ամենայն բազմականք նորա, եւ կատարեցին նոքա զուտելն. եւ լուաւ Յովաբ զձայն եղջերոյն, եւ ասէ. Զի՞նչ է բարբառն որ հնչէ ի քաղաքին:

1:41: Եւ լուա՛ւ Ադոնիա եւ ամենայն բազմականք նորա, եւ կատարեցի՛ն նոքա զուտելն. եւ լուաւ Յովաբ զձա՛յն եղջերոյն՝ եւ ասէ. Զի՞նչ է բարբառն որ հնչէ ՚ի քաղաքին[3438]։
[3438] Ոմանք. Եւ լուաւ Ադոնիա եւ ամենայն կոչնականք նորա։
41 Երբ Ադոնիան ու նրա բոլոր հիւրերը աւարտեցին ուտելը, լսեցին ուրախութեան աղմուկ-աղաղակը: Յովաբը լսելով եղջերափողի ձայնը՝ ասաց. «Այս ի՞նչ աղմուկ է բարձրացել քաղաքում»:
41 Ադոնիա ու անոր բոլոր հրաւիրեալները լսեցին։ Անոնք կերակուրէն ելեր էին։ Յովաբ փողին ձայնը լսելով՝ ըսաւ. «Ի՞նչ է այս դղրդման ձայնը, որ քաղաքէն կ’ելլէ»։
zohrab-1805▾ eastern-1994▾ western am▾
1:411:41 И услышал Адония и все приглашенные им, как только перестали есть; а Иоав, услышав звук трубы, сказал: отчего этот шум волнующегося города?
1:41 καὶ και and; even ἤκουσεν ακουω hear Αδωνιας αδωνιας and; even πάντες πας all; every οἱ ο the κλητοὶ κλητος invited αὐτοῦ αυτος he; him καὶ και and; even αὐτοὶ αυτος he; him συνετέλεσαν συντελεω consummate; finish φαγεῖν φαγω swallow; eat καὶ και and; even ἤκουσεν ακουω hear Ιωαβ ιωαβ the φωνὴν φωνη voice; sound τῆς ο the κερατίνης κερατινη and; even εἶπεν επω say; speak τίς τις.1 who?; what? ἡ ο the φωνὴ φωνη voice; sound τῆς ο the πόλεως πολις city ἠχούσης ηχεω sound
1:41 וַ wa וְ and יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear אֲדֹנִיָּ֗הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah וְ wᵊ וְ and כָל־ ḵol- כֹּל whole הַ ha הַ the קְּרֻאִים֙ qqᵊruʔîm קרא call אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] אִתֹּ֔ו ʔittˈô אֵת together with וְ wᵊ וְ and הֵ֖ם hˌēm הֵם they כִּלּ֣וּ killˈû כלה be complete לֶ le לְ to אֱכֹ֑ל ʔᵉḵˈōl אכל eat וַ wa וְ and יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear יֹואָב֙ yôʔˌāv יֹואָב Joab אֶת־ ʔeṯ- אֵת [object marker] קֹ֣ול qˈôl קֹול sound הַ ha הַ the שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn וַ wa וְ and יֹּ֕אמֶר yyˈōmer אמר say מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why קֹֽול־ qˈôl- קֹול sound הַ ha הַ the קִּרְיָ֖ה qqiryˌā קִרְיָה town הֹומָֽה׃ hômˈā המה make noise
1:41. audivit autem Adonias et omnes qui invitati fuerant ab eo iamque convivium finitum erat sed et Ioab audita voce tubae ait quid sibi vult clamor civitatis tumultuantisAnd Adonias, and all that were invited by him, heard it, and now the feast was at an end. Joab also, hearing the sound of the trumpet, said: What meaneth this noise of the city in an uproar?
1:41. Then Adonijah, and all who had been summoned by him, heard it. And now the feast had ended. Then, too, Joab, hearing the voice of the trumpet, said, “What is the meaning of this clamor from the tumultuous city?”
1:41. And Adonijah and all the guests that [were] with him heard [it] as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore [is this] noise of the city being in an uproar?
41. And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar?
1:41 And Adonijah and all the guests that [were] with him heard [it] as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore [is this] noise of the city being in an uproar:
1:41 И услышал Адония и все приглашенные им, как только перестали есть; а Иоав, услышав звук трубы, сказал: отчего этот шум волнующегося города?
1:41
καὶ και and; even
ἤκουσεν ακουω hear
Αδωνιας αδωνιας and; even
πάντες πας all; every
οἱ ο the
κλητοὶ κλητος invited
αὐτοῦ αυτος he; him
καὶ και and; even
αὐτοὶ αυτος he; him
συνετέλεσαν συντελεω consummate; finish
φαγεῖν φαγω swallow; eat
καὶ και and; even
ἤκουσεν ακουω hear
Ιωαβ ιωαβ the
φωνὴν φωνη voice; sound
τῆς ο the
κερατίνης κερατινη and; even
εἶπεν επω say; speak
τίς τις.1 who?; what?
ἡ ο the
φωνὴ φωνη voice; sound
τῆς ο the
πόλεως πολις city
ἠχούσης ηχεω sound
1:41
וַ wa וְ and
יִּשְׁמַ֣ע yyišmˈaʕ שׁמע hear
אֲדֹנִיָּ֗הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
הַ ha הַ the
קְּרֻאִים֙ qqᵊruʔîm קרא call
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
אִתֹּ֔ו ʔittˈô אֵת together with
וְ wᵊ וְ and
הֵ֖ם hˌēm הֵם they
כִּלּ֣וּ killˈû כלה be complete
לֶ le לְ to
אֱכֹ֑ל ʔᵉḵˈōl אכל eat
וַ wa וְ and
יִּשְׁמַ֤ע yyišmˈaʕ שׁמע hear
יֹואָב֙ yôʔˌāv יֹואָב Joab
אֶת־ ʔeṯ- אֵת [object marker]
קֹ֣ול qˈôl קֹול sound
הַ ha הַ the
שֹּׁופָ֔ר ššôfˈār שֹׁופָר horn
וַ wa וְ and
יֹּ֕אמֶר yyˈōmer אמר say
מַדּ֥וּעַ maddˌûₐʕ מַדּוּעַ why
קֹֽול־ qˈôl- קֹול sound
הַ ha הַ the
קִּרְיָ֖ה qqiryˌā קִרְיָה town
הֹומָֽה׃ hômˈā המה make noise
1:41. audivit autem Adonias et omnes qui invitati fuerant ab eo iamque convivium finitum erat sed et Ioab audita voce tubae ait quid sibi vult clamor civitatis tumultuantis
And Adonias, and all that were invited by him, heard it, and now the feast was at an end. Joab also, hearing the sound of the trumpet, said: What meaneth this noise of the city in an uproar?
1:41. Then Adonijah, and all who had been summoned by him, heard it. And now the feast had ended. Then, too, Joab, hearing the voice of the trumpet, said, “What is the meaning of this clamor from the tumultuous city?”
1:41. And Adonijah and all the guests that [were] with him heard [it] as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore [is this] noise of the city being in an uproar?
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
41-48: Привычное ухо опытного военачальника Иоава прежде всего обращает внимание на воинский звук трубы (41). Ионафан, ранее выступавший в качестве вестника на службе Давиду (2: Цар. XV:36; XVII:17), мог (ст. 42) намеренно оставаться в городе и наблюдать за происходящим там; отсюда - точность его сообщения (ст. 43-46). Преклонение престарелого Давида на ложе (47) вполне напоминает подобное же преклонение "на возглавие постели" или "на верх жезла" (Быт. XLVII:31) умирающего патриарха Иакова; это было выражением благоговения Давида, как и Иакова, к Богу; равным образом и благословляет Давид Иегову Бога Израилева, а не избирателей сына его (ст. 48); поставленного в скобках "от семени моего" нет в евр. масор. т. и есть лишь у LXX: εκ του̃ σπέρματός μου (Vulg. этих слов не читает), но является вполне уместным и могло стоять в оригинале еврейском. Приверженцы Адонии в паническом страхе разбегаются (49). Подобный же страх, явившийся следствием отсутствия сознания законной собственности притязаний, овладевает и самим Адонией; сознавая себя уже политическим преступником, он спасается в скинии (Сионской, III:15; 2: Цар. VI:17) и хватается за роги жертвенника (50-51, как после - Иов II:28), где мог найти убежище лишь невольный убийца (Исх. XXI:12-14). Роги у жертвенника были существенной частью (Ам III:14: сн. Лев. IV:7, 18), в них как бы выражалась идея жертвенного очищения. Менее всего они могли быть пережитком представления Иеговы в образе тельца (мнение Штаде и Новакка).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Solomon Proclaimed. B. C. 1015.

41 And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the trumpet, he said, Wherefore is this noise of the city being in an uproar? 42 And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou art a valiant man, and bringest good tidings. 43 And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king. 44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king's mule: 45 And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard. 46 And also Solomon sitteth on the throne of the kingdom. 47 And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed. 48 And also thus said the king, Blessed be the LORD God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it. 49 And all the guests that were with Adonijah were afraid, and rose up, and went every man his way. 50 And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar. 51 And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword. 52 And Solomon said, If he will show himself a worthy man, there shall not a hair of him fall to the earth: but if wickedness shall be found in him, he shall die. 53 So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.
We have here,
I. The tidings of Solomon's inauguration brought to Adonijah and his party, in the midst of their jollity: They had made an end of eating, and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered and finished while they were at dinner, glutting themselves. Thus those who serve not our Lord Christ, but oppose him, are commonly such as serve their own belly (Rom. xvi. 18) and made a god of it, Phil. iii. 19. Their long feast intimates likewise that they were very secure and confident of their interest, else they would not have lost so much time. The old world and Sodom were eating and drinking, secure and sensual, when their destruction came, Luke xvii. 26, &c. When they made an end of eating, and were preparing themselves to proclaim their king, and bring him in triumph into the city, they heard the sound of the trumpet (v. 41), and a dreadful sound it was in their ears, Job xv. 21. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah was very confident that the messenger, being a worthy man, brought good tidings, v. 42. Usurpers flatter themselves with the hopes of success, and those are commonly least timorous whose condition is most dangerous. But how can those who do evil deeds expect to have good tidings? No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, v. 43. "Verily, the best tidings I have to bring you is that Solomon is made king, so that your pretensions are all quashed." He relates to them very particularly, 1. With what great solemnity Solomon was made king (v. 44, 45), and that he was now sitting on the throne of the kingdom, v. 46. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him. 2. With what general satisfaction Solomon was made king, so that that which was done was not likely to be undone again. (1.) The people were pleased, witness their joyful acclamations, v. 45. (2.) The courtiers were pleased: The kings servants attended him with an address of congratulation upon this occasion, v. 47. We have here the heads of their address: They blessed king David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be when he had his father's foundation to build upon. A child, on a giant's shoulders, is higher than the giant himself. (3.) The king himself was pleased: He bowed himself upon the bed, not only to signify his acceptance of his servants' address, but to offer up his own address to God (v. 48): "Blessed be the Lord God of Israel, who, as Israel's God, for Israel's good, has brought this matter to such a happy issue, my eyes even seeing it." Note, It is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to serve God and their generation, and especially to see peace upon Israel and the establishment of it.
II. The effectual crush which this gave to Adonijah's attempt. It spoiled the sport of his party, dispersed the company, and obliged every man to shift for his own safety. The triumphing of the wicked is short. They were building a castle in the air, which, having no foundation, would soon fall and crush them. They were afraid of being taken in the fact, while they were together hatching their treason, and therefore each one made the best of his way.
III. The terror Adonijah himself was in, and the course he took to secure himself. He was now as much depressed as he had been elevated, v. 42, 50. He had despised Solomon as not worthy to be his guest (v. 10), but now he dreads him as his judge: He feared because of Solomon. Thus those who oppose Christ and his kingdom will shortly be made to tremble before him, and call in vain to rocks and mountains to shelter them from his wrath. He took hold on the horns of the altar, which was always looked upon as a sanctuary, or place of refuge (Exod. xxi. 14), intimating hereby that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar and the remission of sin thereupon. Perhaps Adonijah had formerly slighted the service of the altar, yet now he courts the protection of it. Many who in the day of their security neglect the great salvation, under the arrests of the terrors of the Lord would gladly be beholden to Christ and his merit, and, when it is too late, will catch hold of the horns of the altar.
IV. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life (v. 51): Let king Solomon swear to me that he will not slay his servant. He owns Solomon for his prince, and himself his servant, dares not justify himself, but makes supplication to his judge. It was a great change with him. He that in the morning was grasping at a crown is before night begging for his life. Then Adonijah reigned, now Adonijah trembles, and cannot think himself safe unless Solomon promise, with an oath, not to put him to death.
V. The orders Solomon gave concerning him. He discharges him upon his good behaviour, v. 52, 53. He considered that Adonijah was his brother, and that it was the first offence. Perhaps, being so soon made sensible of his error and then not persisting in his rebellion, he might prove not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but if he be fond disaffected, turbulent, and aspiring, this offence shall be remembered against him, he shall be called up upon his former conviction (as our law speaks), and execution shall be awarded against him. Thus the Son of David receives those to mercy that have been rebellious: if they will return to their allegiance, and be faithful to their Sovereign, their former crimes shall not be mentioned against them; but, if still they continue in the interests of the world and the flesh, this will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is told to go to his house and live retired there. Solomon not only gave him his life, but his estate, thus establishing his throne by mercy.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:41: as they: Job 20:5; Pro 14:13; Ecc 7:4-6; Mat 24:38, Mat 24:39; Luk 17:26-29
Wherefore: Exo 32:17; Job 15:21, Job 15:22; Psa 73:18-20
the city: Mat 21:9-11, Mat 21:15; Act 21:31
Carl Friedrich Keil and Franz Delitzsch

The noise of this shouting reached the ears of Adonijah and his guests, when the feast was just drawing to a close. The music, therefore, and the joyful acclamations of the people must have been heard as far off as the fountain of Rogel. When Joab observed the sound of the trumpet, knowing what these tones must signify, he asked "wherefore the sound of the city in an uproar" (i.e., what does it mean)? At that moment Jonathan the son of Abiathar arrived (see 2Kings 15:27; 2Kings 17:17.). Adonijah called out to him: "Come, for thou art a brave man and bringest good tidings;' suppressing all anxiety with these words, as he knew his father's will with regard to the succession to the throne, and the powerful and influential friends of Solomon (see 3Kings 1:5, 3Kings 1:19, 3Kings 1:26).
John Gill
And Adonijah and all the guests that were with him,.... Or that were "called" (h); that is, invited to the entertainment he had made:
heard it, as they had made an end of eating; the shouting of the people, which reached their ears just as they had finished their meal, and before they had risen from the table, where they had been a long while; for when Nathan went in to David, they were then eating and drinking, 3Kings 1:25; and when he had finished his speech to David, Bathsheba was called in, and the kingdom promised to her son with an oath, three persons of the first rank were sent for, and had their orders and instructions, for the immediate execution of which they made preparation, and had Solomon down to Gihon, and there anointed him king, and brought him up to Jerusalem again; all which were done before Adonijah and his guests rose from table:
and when Joab heard the sound of the trumpet, he said, wherefore is this noise of the city being in an uproar? the city is in a tumult by the noise that is made, what should be the meaning of it? he speaks as one surprised, and in great concern, being general of the army, whose care should be to preserve the peace of the city, and prevent mutiny and disorder.
(h) "invitati", V. L. Pagninus, Montanus, &c.
Robert Jamieson, A. R. Fausset and David Brown
Adonijah and all the guests that were with him heard it as they had made an end of eating--The loud shouts raised by the populace at the joyous proclamation at Gihon, and echoed by assembled thousands, from Zion to En-rogel, were easily heard at that distance by Adonijah and his confederates. The arrival of a trusty messenger, who gave a full detail of the coronation ceremony [3Kings 1:43-48], spread dismay in their camp. The wicked and ambitious plot they had assembled to execute was dissipated, and every one of the conspirators consulted his safety by flight.
1:421:42: Եւ մինչդեռ նա խօսէր՝ ահա Յովնաթան՝ որդի Աբիաթարու քահանայի եհաս. եւ ասէ Ադոնիա. Մո՛ւտ՝ զի այր զօրութեան ես դու, եւ բարութիւնս աւետարանես։
42 Մինչ նա խօսում էր, եկաւ Աբիաթար քահանայի որդի Յովնաթանը: Ադոնիան նրան ասաց. «Նե՛րս մտիր, քանզի զօրաւոր մարդ ես դու եւ բարի լուր ես տալու»:
42 Երբ անիկա տակաւին կը խօսէր, ահա Աբիաթար քահանային որդին Յովնաթան եկաւ։ Ադոնիան անոր ըսաւ. «Եկո՛ւր, քանզի դուն քաջ մարդ մըն ես ու բարի աւետիս պիտի տաս»։
Եւ մինչդեռ նա խօսէր ահա Յովնաթան որդի Աբիաթարու քահանայի եհաս. եւ ասէ Ադոնիա. Մուտ զի այր զօրութեան ես դու, եւ բարութիւնս աւետարանես:

1:42: Եւ մինչդեռ նա խօսէր՝ ահա Յովնաթան՝ որդի Աբիաթարու քահանայի եհաս. եւ ասէ Ադոնիա. Մո՛ւտ՝ զի այր զօրութեան ես դու, եւ բարութիւնս աւետարանես։
42 Մինչ նա խօսում էր, եկաւ Աբիաթար քահանայի որդի Յովնաթանը: Ադոնիան նրան ասաց. «Նե՛րս մտիր, քանզի զօրաւոր մարդ ես դու եւ բարի լուր ես տալու»:
42 Երբ անիկա տակաւին կը խօսէր, ահա Աբիաթար քահանային որդին Յովնաթան եկաւ։ Ադոնիան անոր ըսաւ. «Եկո՛ւր, քանզի դուն քաջ մարդ մըն ես ու բարի աւետիս պիտի տաս»։
zohrab-1805▾ eastern-1994▾ western am▾
1:421:42 Еще он говорил, как пришел Ионафан, сын священника Авиафара. И сказал Адония: войди; ты~--- честный человек и несешь добрую весть.
1:42 ἔτι ετι yet; still αὐτοῦ αυτος he; him λαλοῦντος λαλεω talk; speak καὶ και and; even ἰδοὺ ιδου see!; here I am Ιωναθαν ιωναθαν son Αβιαθαρ αβιαθαρ Abiathar; Aviathar τοῦ ο the ἱερέως ιερευς priest ἦλθεν ερχομαι come; go καὶ και and; even εἶπεν επω say; speak Αδωνιας αδωνιας enter; go in ὅτι οτι since; that ἀνὴρ ανηρ man; husband δυνάμεως δυναμις power; ability εἶ ειμι be σύ συ you καὶ και and; even ἀγαθὰ αγαθος good εὐαγγέλισαι ευαγγελιζω deliver the good message / gospel; preach
1:42 עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration מְדַבֵּ֔ר mᵊḏabbˈēr דבר speak וְ wᵊ וְ and הִנֵּ֧ה hinnˈē הִנֵּה behold יֹונָתָ֛ן yônāṯˈān יֹונָתָן Jonathan בֶּן־ ben- בֵּן son אֶבְיָתָ֥ר ʔevyāṯˌār אֶבְיָתָר Abiathar הַ ha הַ the כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest בָּ֑א bˈā בוא come וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say אֲדֹנִיָּ֨הוּ֙ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah בֹּ֔א bˈō בוא come כִּ֣י kˈî כִּי that אִ֥ישׁ ʔˌîš אִישׁ man חַ֛יִל ḥˈayil חַיִל power אַ֖תָּה ʔˌattā אַתָּה you וְ wᵊ וְ and טֹ֥וב ṭˌôv טֹוב good תְּבַשֵּֽׂר׃ tᵊvaśśˈēr בשׂר announce
1:42. adhuc illo loquente Ionathan filius Abiathar sacerdotis venit cui dixit Adonias ingredere quia vir fortis es et bona nuntiansWhile he yet spoke, Jonathan, the son of Abiathar, the priest, came: and Adonias said to him: Come in, because thou art a valiant man, and bringest good news.
1:42. While he was still speaking, Jonathan, the son of Abiathar the priest, arrived. And Adonijah said to him, “Enter, for you are a valiant man, and you report good news.”
1:42. And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest good tidings.
42. While he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said, Come in; for thou art a worthy man, and bringest good tidings.
1:42 And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest good tidings:
1:42 Еще он говорил, как пришел Ионафан, сын священника Авиафара. И сказал Адония: войди; ты~--- честный человек и несешь добрую весть.
1:42
ἔτι ετι yet; still
αὐτοῦ αυτος he; him
λαλοῦντος λαλεω talk; speak
καὶ και and; even
ἰδοὺ ιδου see!; here I am
Ιωναθαν ιωναθαν son
Αβιαθαρ αβιαθαρ Abiathar; Aviathar
τοῦ ο the
ἱερέως ιερευς priest
ἦλθεν ερχομαι come; go
καὶ και and; even
εἶπεν επω say; speak
Αδωνιας αδωνιας enter; go in
ὅτι οτι since; that
ἀνὴρ ανηρ man; husband
δυνάμεως δυναμις power; ability
εἶ ειμι be
σύ συ you
καὶ και and; even
ἀγαθὰ αγαθος good
εὐαγγέλισαι ευαγγελιζω deliver the good message / gospel; preach
1:42
עֹודֶ֣נּוּ ʕôḏˈennû עֹוד duration
מְדַבֵּ֔ר mᵊḏabbˈēr דבר speak
וְ wᵊ וְ and
הִנֵּ֧ה hinnˈē הִנֵּה behold
יֹונָתָ֛ן yônāṯˈān יֹונָתָן Jonathan
בֶּן־ ben- בֵּן son
אֶבְיָתָ֥ר ʔevyāṯˌār אֶבְיָתָר Abiathar
הַ ha הַ the
כֹּהֵ֖ן kkōhˌēn כֹּהֵן priest
בָּ֑א bˈā בוא come
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
אֲדֹנִיָּ֨הוּ֙ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
בֹּ֔א bˈō בוא come
כִּ֣י kˈî כִּי that
אִ֥ישׁ ʔˌîš אִישׁ man
חַ֛יִל ḥˈayil חַיִל power
אַ֖תָּה ʔˌattā אַתָּה you
וְ wᵊ וְ and
טֹ֥וב ṭˌôv טֹוב good
תְּבַשֵּֽׂר׃ tᵊvaśśˈēr בשׂר announce
1:42. adhuc illo loquente Ionathan filius Abiathar sacerdotis venit cui dixit Adonias ingredere quia vir fortis es et bona nuntians
While he yet spoke, Jonathan, the son of Abiathar, the priest, came: and Adonias said to him: Come in, because thou art a valiant man, and bringest good news.
1:42. While he was still speaking, Jonathan, the son of Abiathar the priest, arrived. And Adonijah said to him, “Enter, for you are a valiant man, and you report good news.”
1:42. And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest good tidings.
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Albert Barnes: Notes on the Bible - 1834
1:42: Jonathan had acted in a similar capacity, as a carrier of intelligence, in the time of Absalom's attempt Sa2 15:36; Sa2 17:17; but at that time, like his father, he was faithful to David, and "a valiant man," "a virtuous man," or "a man of worth." (See Kg1 1:52; Pro 12:4.)
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:42: Jonathan: Sa2 15:36, Sa2 17:17
a valiant: Kg1 22:18; Sa2 18:27; Kg2 9:22; Isa 57:21; Th1 5:2, Th1 5:3
Geneva 1599
And while he yet spake, behold, Jonathan the son of Abiathar the priest came: and Adonijah said unto him, Come in; for thou [art] a valiant man, and bringest (q) good tidings.
(q) He praised Jonathan, thinking to have heard good news but God wrought things contrary to his expectation, and so beat down his pride.
John Gill
And while he yet spake, behold, Jonathan the son of Abiathar the priest came,.... Whom his father had left in the city, to observe what passed there, and give him notice of it:
and Adonijah said unto him, come in, for thou art a valiant man, and bringest good tidings; which seems to be not a very wise speech, as if there was a connection between being valiant, and bringing good news, or that the one had any influence upon the other; though perhaps it means no more than a good man, "a man of virtue" (i), as it may be rendered; one that fears sin, as the Targum, and so would report nothing but what was true, and therefore might be depended on; see 2Kings 18:27; the same phrase is rendered "a worthy man", 3Kings 1:52.
(i) "vir virtutis", Montanus, Vatablus.
1:431:43: Պատասխանի ետ Յովնաթան եւ ասէ ցԱդոնիա. Եւ կարի՛ իսկ քաջ. տէր մեր արքայ Դաւիթ թագաւորեցոյց զՍողոմոն.
43 Յովնաթանը պատասխան տալով՝ ասաց Ադոնիային. «Յիրաւի, մեր տէր Դաւիթ արքան թագաւոր դարձրեց Սողոմոնին:
43 Եւ Յովնաթան պատասխան տուաւ Ադոնիային ու ըսաւ. «Շիտակ է, մեր տէր Դաւիթ թագաւորը՝ Սողոմոնը թագաւոր ըրաւ։
Պատասխանի ետ Յովնաթան եւ ասէ ցԱդոնիա. Եւ կարի իսկ քաջ. տէր մեր արքայ Դաւիթ թագաւորեցոյց զՍողոմոն:

1:43: Պատասխանի ետ Յովնաթան եւ ասէ ցԱդոնիա. Եւ կարի՛ իսկ քաջ. տէր մեր արքայ Դաւիթ թագաւորեցոյց զՍողոմոն.
43 Յովնաթանը պատասխան տալով՝ ասաց Ադոնիային. «Յիրաւի, մեր տէր Դաւիթ արքան թագաւոր դարձրեց Սողոմոնին:
43 Եւ Յովնաթան պատասխան տուաւ Ադոնիային ու ըսաւ. «Շիտակ է, մեր տէր Դաւիթ թագաւորը՝ Սողոմոնը թագաւոր ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:431:43 И отвечал Ионафан и сказал Адонии: да, господин наш царь Давид поставил Соломона царем;
1:43 καὶ και and; even ἀπεκρίθη αποκρινομαι respond Ιωναθαν ιωναθαν and; even εἶπεν επω say; speak καὶ και and; even μάλα μαλα.1 the κύριος κυριος lord; master ἡμῶν ημων our ὁ ο the βασιλεὺς βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith ἐβασίλευσεν βασιλευω reign τὸν ο the Σαλωμων σαλωμων Salōmōn; Salomon
1:43 וַ wa וְ and יַּ֨עַן֙ yyˈaʕan ענה answer יֹונָתָ֔ן yônāṯˈān יֹונָתָן Jonathan וַ wa וְ and יֹּ֖אמֶר yyˌōmer אמר say לַ la לְ to אֲדֹנִיָּ֑הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah אֲבָ֕ל ʔᵃvˈāl אֲבָל verily אֲדֹנֵ֥ינוּ ʔᵃḏōnˌênû אָדֹון lord הַ ha הַ the מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king דָּוִ֖ד dāwˌiḏ דָּוִד David הִמְלִ֥יךְ himlˌîḵ מלך be king אֶת־ ʔeṯ- אֵת [object marker] שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:43. responditque Ionathan Adoniae nequaquam dominus enim noster rex David regem constituit SalomonemAnd Jonathan answered Adonias: Not so: for our lord, king David, hath appointed Solomon king;
1:43. And Jonathan answered Adonijah: “By no means. For our lord king David has appointed Solomon as king.
1:43. And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king.
43. And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king:
1:43 And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king:
1:43 И отвечал Ионафан и сказал Адонии: да, господин наш царь Давид поставил Соломона царем;
1:43
καὶ και and; even
ἀπεκρίθη αποκρινομαι respond
Ιωναθαν ιωναθαν and; even
εἶπεν επω say; speak
καὶ και and; even
μάλα μαλα.1 the
κύριος κυριος lord; master
ἡμῶν ημων our
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
ἐβασίλευσεν βασιλευω reign
τὸν ο the
Σαλωμων σαλωμων Salōmōn; Salomon
1:43
וַ wa וְ and
יַּ֨עַן֙ yyˈaʕan ענה answer
יֹונָתָ֔ן yônāṯˈān יֹונָתָן Jonathan
וַ wa וְ and
יֹּ֖אמֶר yyˌōmer אמר say
לַ la לְ to
אֲדֹנִיָּ֑הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
אֲבָ֕ל ʔᵃvˈāl אֲבָל verily
אֲדֹנֵ֥ינוּ ʔᵃḏōnˌênû אָדֹון lord
הַ ha הַ the
מֶּֽלֶךְ־ mmˈeleḵ- מֶלֶךְ king
דָּוִ֖ד dāwˌiḏ דָּוִד David
הִמְלִ֥יךְ himlˌîḵ מלך be king
אֶת־ ʔeṯ- אֵת [object marker]
שְׁלֹמֹֽה׃ šᵊlōmˈō שְׁלֹמֹה Solomon
1:43. responditque Ionathan Adoniae nequaquam dominus enim noster rex David regem constituit Salomonem
And Jonathan answered Adonias: Not so: for our lord, king David, hath appointed Solomon king;
1:43. And Jonathan answered Adonijah: “By no means. For our lord king David has appointed Solomon as king.
1:43. And Jonathan answered and said to Adonijah, Verily our lord king David hath made Solomon king.
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Adam Clarke: Commentary on the Bible - 1831
1:43: Jonathan answered - He was properly a messenger about the court; we have met with him and Ahimaaz before, Sa2 15:36. He had now been an observer, if not a spy, on all that was doing, and relates the transactions to Adonijah, in the very order in which they took place.
1. David has nominated Solomon his successor.
2. Zadok, Nathan, and Benaiah, have been appointed to set him on the king's mule.
3. They have taken him to Gihon, and anointed him there.
4. They have brought him up to Jerusalem and placed him on the throne of the kingdom.
3 Kings (1 Kings) 1:47
Albert Barnes: Notes on the Bible - 1834
1:43: Verily - "Nay, but" (or, "Not so").
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:43: Verily: Kg1 1:32-40
Carl Friedrich Keil and Franz Delitzsch

Jonathan replied: אבל, "yea but," corresponding to the Latin imo vero, an expression of assurance with a slight doubt, and then related that Solomon had been anointed king by David's command, and the city was in a joyous state of excitement in consequence (תּהם as in Ruth 1:19), and that he had even ascended the throne, that the servants of the king had blessed David for it, and that David himself had worshipped and praised Jehovah the God of Israel that he had lived to see his son ascend the throne. The repetition of וגם three times (3Kings 1:46-48) gives emphasis to the words, since every new point which is introduced with וגם raises the thing higher and higher towards absolute certainty. The fact related in 3Kings 1:47 refers to the words of Benaiah in 3Kings 1:36 and 3Kings 1:37. The Chethib אלהיך is the correct reading, and the Keri אלהים an unnecessary emendation. The prayer to God, with thanksgiving for the favour granted to him, was offered by David after the return of his anointed son Solomon to the royal palace; so that it ought strictly to have been mentioned after 3Kings 1:40. The worship of grey-headed David upon the bed recalls to mind the worship of the patriarch Jacob after making known his last will (Gen 47:31).
John Gill
And Jonathan answered and said to Adonijah, verily,.... Or, "nay, but" (k) it is not so as you imagine; it is not good tidings, but bad tidings to thee I bring:
our lord King David hath made Solomon king; of which he gives the following account in proof of it.
(k) "nequaquam", V. L. Junius & Tremellius, Piscator.
1:441:44: եւ առաքեաց ընդ նմա արքայ զՍադովկ քահանայ, եւ զՆաթան մարգարէ, եւ զԲանեա որդի Յովիդայեայ, եւ զՔերեթին եւ զՈփելեթին. եւ հեծուցին զնա ՚ի ջորւոջն արքայի[3439], [3439] Յօրինակին պակասէր. Եւ հեծուցին զնա ՚ի ջոր՛՛։
44 Նա Սադոկ քահանային, Նաթան մարգարէին, Յովիդայէի որդի Բանեային, քերեթիներին ու օփելեթիներին ուղարկեց նրա հետ, նրան նստեցրին արքայի ջորու վրայ,
44 Թագաւորը Սադովկ քահանան եւ Նաթան մարգարէն ու Յովիադայի որդին Բանիան եւ Քերեթիներն ու Փելեթիները անոր հետ ղրկեց ու զանիկա թագաւորին ջորիին վրայ հեծցուցին։
եւ առաքեաց ընդ նմա արքայ զՍադովկ քահանայ եւ զՆաթան մարգարէ եւ զԲանեա որդի Յովիդայեայ, եւ զՔերեթին եւ զՈփելեթին, եւ հեծուցին զնա ի ջորւոջն արքայի:

1:44: եւ առաքեաց ընդ նմա արքայ զՍադովկ քահանայ, եւ զՆաթան մարգարէ, եւ զԲանեա որդի Յովիդայեայ, եւ զՔերեթին եւ զՈփելեթին. եւ հեծուցին զնա ՚ի ջորւոջն արքայի[3439],
[3439] Յօրինակին պակասէր. Եւ հեծուցին զնա ՚ի ջոր՛՛։
44 Նա Սադոկ քահանային, Նաթան մարգարէին, Յովիդայէի որդի Բանեային, քերեթիներին ու օփելեթիներին ուղարկեց նրա հետ, նրան նստեցրին արքայի ջորու վրայ,
44 Թագաւորը Սադովկ քահանան եւ Նաթան մարգարէն ու Յովիադայի որդին Բանիան եւ Քերեթիներն ու Փելեթիները անոր հետ ղրկեց ու զանիկա թագաւորին ջորիին վրայ հեծցուցին։
zohrab-1805▾ eastern-1994▾ western am▾
1:441:44 и послал царь с ним Садока священника и Нафана пророка, и Ванею, сына Иодая, и Хелефеев и Фелефеев, и они посадили его на мула царского;
1:44 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king μετ᾿ μετα with; amid αὐτοῦ αυτος he; him τὸν ο the Σαδωκ σαδωκ Sadōk; Sathok τὸν ο the ἱερέα ιερευς priest καὶ και and; even Ναθαν ναθαν Nathan τὸν ο the προφήτην προφητης prophet καὶ και and; even Βαναιαν βαναιας son Ιωδαε ιωδαε and; even τὸν ο the χερεθθι χερεθθι.1 and; even τὸν ο the φελεθθι φελεθθι.1 and; even ἐπεκάθισαν επικαθιζω sit upon αὐτὸν αυτος he; him ἐπὶ επι in; on τὴν ο the ἡμίονον ημιονος the βασιλέως βασιλευς monarch; king
1:44 וַ wa וְ and יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send אִתֹּֽו־ ʔittˈô- אֵת together with הַ֠ ha הַ the מֶּלֶךְ mmeleḵ מֶלֶךְ king אֶת־ ʔeṯ- אֵת [object marker] צָדֹ֨וק ṣāḏˌôq צָדֹוק Zadok הַ ha הַ the כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] נָתָ֣ן nāṯˈān נָתָן Nathan הַ ha הַ the נָּבִ֗יא nnāvˈî נָבִיא prophet וּ û וְ and בְנָיָ֨הוּ֙ vᵊnāyˈāhû בְּנָיָהוּ Benaiah בֶּן־ ben- בֵּן son יְהֹ֣ויָדָ֔ע yᵊhˈôyāḏˈāʕ יְהֹויָדָע Jehoiada וְ wᵊ וְ and הַ ha הַ the כְּרֵתִ֖י kkᵊrēṯˌî כְּרֵתִי Cherethite וְ wᵊ וְ and הַ ha הַ the פְּלֵתִ֑י ppᵊlēṯˈî פְּלֵתִי Pelethite וַ wa וְ and יַּרְכִּ֣בוּ yyarkˈivû רכב ride אֹתֹ֔ו ʔōṯˈô אֵת [object marker] עַ֖ל ʕˌal עַל upon פִּרְדַּ֥ת pirdˌaṯ פִּרְדָּה she-mule הַ ha הַ the מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:44. misitque cum eo Sadoc sacerdotem et Nathan prophetam et Banaiam filium Ioiadae et Cherethi et Felethi et inposuerunt eum super mulam regisAnd hath sent with him Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada, and the Cerethi, and the Phelethi, and they have set him upon the king's mule:
1:44. And he has sent with him Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites and Pelethites. And they have placed him on the mule of the king.
1:44. And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king’s mule:
44. and the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, and they have caused him to ride upon the king’s mule:
1:44 And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king' s mule:
1:44 и послал царь с ним Садока священника и Нафана пророка, и Ванею, сына Иодая, и Хелефеев и Фелефеев, и они посадили его на мула царского;
1:44
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ὁ ο the
βασιλεὺς βασιλευς monarch; king
μετ᾿ μετα with; amid
αὐτοῦ αυτος he; him
τὸν ο the
Σαδωκ σαδωκ Sadōk; Sathok
τὸν ο the
ἱερέα ιερευς priest
καὶ και and; even
Ναθαν ναθαν Nathan
τὸν ο the
προφήτην προφητης prophet
καὶ και and; even
Βαναιαν βαναιας son
Ιωδαε ιωδαε and; even
τὸν ο the
χερεθθι χερεθθι.1 and; even
τὸν ο the
φελεθθι φελεθθι.1 and; even
ἐπεκάθισαν επικαθιζω sit upon
αὐτὸν αυτος he; him
ἐπὶ επι in; on
τὴν ο the
ἡμίονον ημιονος the
βασιλέως βασιλευς monarch; king
1:44
וַ wa וְ and
יִּשְׁלַ֣ח yyišlˈaḥ שׁלח send
אִתֹּֽו־ ʔittˈô- אֵת together with
הַ֠ ha הַ the
מֶּלֶךְ mmeleḵ מֶלֶךְ king
אֶת־ ʔeṯ- אֵת [object marker]
צָדֹ֨וק ṣāḏˌôq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵ֜ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
נָתָ֣ן nāṯˈān נָתָן Nathan
הַ ha הַ the
נָּבִ֗יא nnāvˈî נָבִיא prophet
וּ û וְ and
בְנָיָ֨הוּ֙ vᵊnāyˈāhû בְּנָיָהוּ Benaiah
בֶּן־ ben- בֵּן son
יְהֹ֣ויָדָ֔ע yᵊhˈôyāḏˈāʕ יְהֹויָדָע Jehoiada
וְ wᵊ וְ and
הַ ha הַ the
כְּרֵתִ֖י kkᵊrēṯˌî כְּרֵתִי Cherethite
וְ wᵊ וְ and
הַ ha הַ the
פְּלֵתִ֑י ppᵊlēṯˈî פְּלֵתִי Pelethite
וַ wa וְ and
יַּרְכִּ֣בוּ yyarkˈivû רכב ride
אֹתֹ֔ו ʔōṯˈô אֵת [object marker]
עַ֖ל ʕˌal עַל upon
פִּרְדַּ֥ת pirdˌaṯ פִּרְדָּה she-mule
הַ ha הַ the
מֶּֽלֶךְ׃ mmˈeleḵ מֶלֶךְ king
1:44. misitque cum eo Sadoc sacerdotem et Nathan prophetam et Banaiam filium Ioiadae et Cherethi et Felethi et inposuerunt eum super mulam regis
And hath sent with him Sadoc, the priest, and Nathan, the prophet, and Banaias, the son of Joiada, and the Cerethi, and the Phelethi, and they have set him upon the king's mule:
1:44. And he has sent with him Zadok, the priest, and Nathan, the prophet, and Benaiah, the son of Jehoiada, and the Cherethites and Pelethites. And they have placed him on the mule of the king.
1:44. And the king hath sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites, and they have caused him to ride upon the king’s mule:
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:44: 44
John Gill
And the king hath sent with him,.... To the fountain of Gihon:
Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites, and the Pelethites; over whom the latter was captain:
and they have caused him to ride upon the king's mule; by his order and direction.
1:451:45: եւ օծին զնա Սադովկ քահանայ եւ Նաթան մարգարէ ՚ի թագաւո՛ր ՚ի Գեհոն. եւ ելին անտի ուրախութեամբ, եւ հնչեաց քաղաքն. եւ ա՛յն է բարբառն՝ զոր լուարուք[3440]։ [3440] Ոմանք. Այն է... զոր լուաք։
45 եւ Սադոկ քահանան ու Նաթան մարգարէն նրան թագաւոր օծեցին Գեհոնում: Ապա այնտեղից ուրախութեամբ եկան, ու քաղաքը դղրդաց: Ահա այդ ձայնն է, որ լսում էք:
45 Սադովկ քահանան ու Նաթան մարգարէն զանիկա Գեհոնի մէջ թագաւոր օծեցին ու անկէ ուրախութեամբ ելան ու քաղաքը դղրդեցաւ։ Ձեր լսած ձայնը այս է։
եւ օծին զնա Սադովկ քահանայ եւ Նաթան մարգարէ ի թագաւոր ի Գեհոն. եւ ելին անտի ուրախութեամբ, եւ հնչեաց քաղաքն. եւ այն է բարբառն զոր լուարուք:

1:45: եւ օծին զնա Սադովկ քահանայ եւ Նաթան մարգարէ ՚ի թագաւո՛ր ՚ի Գեհոն. եւ ելին անտի ուրախութեամբ, եւ հնչեաց քաղաքն. եւ ա՛յն է բարբառն՝ զոր լուարուք[3440]։
[3440] Ոմանք. Այն է... զոր լուաք։
45 եւ Սադոկ քահանան ու Նաթան մարգարէն նրան թագաւոր օծեցին Գեհոնում: Ապա այնտեղից ուրախութեամբ եկան, ու քաղաքը դղրդաց: Ահա այդ ձայնն է, որ լսում էք:
45 Սադովկ քահանան ու Նաթան մարգարէն զանիկա Գեհոնի մէջ թագաւոր օծեցին ու անկէ ուրախութեամբ ելան ու քաղաքը դղրդեցաւ։ Ձեր լսած ձայնը այս է։
zohrab-1805▾ eastern-1994▾ western am▾
1:451:45 и помазали его Садок священник и Нафан пророк в царя в Гионе, и оттуда отправились с радостью, и пришел в движение город. Вот отчего шум, который вы слышите.
1:45 καὶ και and; even ἔχρισαν χριω anoint αὐτὸν αυτος he; him Σαδωκ σαδωκ Sadōk; Sathok ὁ ο the ἱερεὺς ιερευς priest καὶ και and; even Ναθαν ναθαν Nathan ὁ ο the προφήτης προφητης prophet εἰς εις into; for βασιλέα βασιλευς monarch; king ἐν εν in τῷ ο the Γιων γιων and; even ἀνέβησαν αναβαινω step up; ascend ἐκεῖθεν εκειθεν from there εὐφραινόμενοι ευφραινω celebrate; cheer καὶ και and; even ἤχησεν ηχεω sound ἡ ο the πόλις πολις city αὕτη ουτος this; he ἡ ο the φωνή φωνη voice; sound ἣν ος who; what ἠκούσατε ακουω hear
1:45 וַ wa וְ and יִּמְשְׁח֣וּ yyimšᵊḥˈû משׁח smear אֹתֹ֡ו ʔōṯˈô אֵת [object marker] צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok הַ ha הַ the כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest וְ wᵊ וְ and נָתָן֩ nāṯˌān נָתָן Nathan הַ ha הַ the נָּבִ֨יא nnāvˌî נָבִיא prophet לְ lᵊ לְ to מֶ֜לֶךְ mˈeleḵ מֶלֶךְ king בְּ bᵊ בְּ in גִחֹ֗ון ḡiḥˈôn גִּיחֹון Gihon וַ wa וְ and יַּעֲל֤וּ yyaʕᵃlˈû עלה ascend מִ mi מִן from שָּׁם֙ ššˌām שָׁם there שְׂמֵחִ֔ים śᵊmēḥˈîm שָׂמֵחַ joyful וַ wa וְ and תֵּהֹ֖ם ttēhˌōm הום stir הַ ha הַ the קִּרְיָ֑ה qqiryˈā קִרְיָה town ה֥וּא hˌû הוּא he הַ ha הַ the קֹּ֖ול qqˌôl קֹול sound אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
1:45. unxeruntque eum Sadoc sacerdos et Nathan propheta regem in Gion et ascenderunt inde laetantes et insonuit civitas haec est vox quam audistisAnd Sadoc, the priest, and Nathan, the prophet, have anointed him king, in Gihon: and they are gone up from thence rejoicing, so that the city rang again: this is the noise that you have heard.
1:45. And Zadok, the priest, and Nathan, the prophet, have anointed him king, at Gihon. And they are ascending from there, rejoicing, and so the city resounds. This is the noise that you have heard.
1:45. And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This [is] the noise that ye have heard.
45. and Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard.
1:45 And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This [is] the noise that ye have heard:
1:45 и помазали его Садок священник и Нафан пророк в царя в Гионе, и оттуда отправились с радостью, и пришел в движение город. Вот отчего шум, который вы слышите.
1:45
καὶ και and; even
ἔχρισαν χριω anoint
αὐτὸν αυτος he; him
Σαδωκ σαδωκ Sadōk; Sathok
ὁ ο the
ἱερεὺς ιερευς priest
καὶ και and; even
Ναθαν ναθαν Nathan
ὁ ο the
προφήτης προφητης prophet
εἰς εις into; for
βασιλέα βασιλευς monarch; king
ἐν εν in
τῷ ο the
Γιων γιων and; even
ἀνέβησαν αναβαινω step up; ascend
ἐκεῖθεν εκειθεν from there
εὐφραινόμενοι ευφραινω celebrate; cheer
καὶ και and; even
ἤχησεν ηχεω sound
ἡ ο the
πόλις πολις city
αὕτη ουτος this; he
ἡ ο the
φωνή φωνη voice; sound
ἣν ος who; what
ἠκούσατε ακουω hear
1:45
וַ wa וְ and
יִּמְשְׁח֣וּ yyimšᵊḥˈû משׁח smear
אֹתֹ֡ו ʔōṯˈô אֵת [object marker]
צָדֹ֣וק ṣāḏˈôq צָדֹוק Zadok
הַ ha הַ the
כֹּהֵ֣ן kkōhˈēn כֹּהֵן priest
וְ wᵊ וְ and
נָתָן֩ nāṯˌān נָתָן Nathan
הַ ha הַ the
נָּבִ֨יא nnāvˌî נָבִיא prophet
לְ lᵊ לְ to
מֶ֜לֶךְ mˈeleḵ מֶלֶךְ king
בְּ bᵊ בְּ in
גִחֹ֗ון ḡiḥˈôn גִּיחֹון Gihon
וַ wa וְ and
יַּעֲל֤וּ yyaʕᵃlˈû עלה ascend
מִ mi מִן from
שָּׁם֙ ššˌām שָׁם there
שְׂמֵחִ֔ים śᵊmēḥˈîm שָׂמֵחַ joyful
וַ wa וְ and
תֵּהֹ֖ם ttēhˌōm הום stir
הַ ha הַ the
קִּרְיָ֑ה qqiryˈā קִרְיָה town
ה֥וּא hˌû הוּא he
הַ ha הַ the
קֹּ֖ול qqˌôl קֹול sound
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
שְׁמַעְתֶּֽם׃ šᵊmaʕtˈem שׁמע hear
1:45. unxeruntque eum Sadoc sacerdos et Nathan propheta regem in Gion et ascenderunt inde laetantes et insonuit civitas haec est vox quam audistis
And Sadoc, the priest, and Nathan, the prophet, have anointed him king, in Gihon: and they are gone up from thence rejoicing, so that the city rang again: this is the noise that you have heard.
1:45. And Zadok, the priest, and Nathan, the prophet, have anointed him king, at Gihon. And they are ascending from there, rejoicing, and so the city resounds. This is the noise that you have heard.
1:45. And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This [is] the noise that ye have heard.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:45: Gihon: This was a fountain on the west of Jerusalem (consequently in an opposite direction to En-rogel on the east, where Adonijah was proclaimed king), of which there were two pools, an upper and a lower (Ch2 32:30). There is a large square cistern in the ravine west of the city, mentioned by Dr. Richardson as a little to the south of the Jaffa gate, which Dr. Pococke describes as a basin about 250 paces long and 100 broad. It is commonly called the pool of Bathsheba, but seems to be the lower pool of Gihon. "Nearly a mile to the nnw is the pool of Gihon, which I suppose to be the upper pool. It is a very large basin, and, if I mistake not, is cut down about ten feet into the rock, there being a way down to it by steps. It was almost dry at that time, and seems designed to receive the rain waters which come from the hills about it. There is a canal from the pool to the city, which is uncovered part of the way, and, it is said, goes to the pool in the streets near the holy sepulchre. The fountain of Gihon arose either in the upper pool, or out of the high ground above it." - Travels, book i. chapter 6.
the city: Kg1 1:40; Sa1 4:5; Ezr 3:13
This is: Kg1 14:6; Sa1 28:14; Dan 5:26-28
John Gill
And Zadok the priest, and Nathan the prophet, have anointed him king in Gihon,.... Or at Gihon; that is, Siloah, according to the Targum; here the act of anointing is ascribed to them both, as in 3Kings 1:34; Zadok very probably applied the oil to him, and Nathan might be some way or other assisting in it; however he was here present, not only as approving of it, but declaring it as a prophet, that it was according to the will of God, as well as of the king:
and they are come up from thence rejoicing; with a multitude of people along with them:
so that the city rang again; with the blowing of trumpets, the sound of pipings, and the shouts of the people:
this is the noise which ye have heard; which had so alarmed them.
1:461:46: Եւ նստա՛ւ Սողոմոն յաթոռն արքայութեան.
46 Սողոմոնը նստեց արքայական գահին:
46 Նաեւ Սողոմոն թագաւորը թագաւորութեան աթոռին վրայ նստաւ
Եւ նստաւ Սողոմոն յաթոռն արքայութեան:

1:46: Եւ նստա՛ւ Սողոմոն յաթոռն արքայութեան.
46 Սողոմոնը նստեց արքայական գահին:
46 Նաեւ Սողոմոն թագաւորը թագաւորութեան աթոռին վրայ նստաւ
zohrab-1805▾ eastern-1994▾ western am▾
1:461:46 И Соломон уже сел на царском престоле.
1:46 καὶ και and; even ἐκάθισεν καθιζω sit down; seat Σαλωμων σαλωμων in; on θρόνον θρονος throne τῆς ο the βασιλείας βασιλεια realm; kingdom
1:46 וְ wᵊ וְ and גַם֙ ḡˌam גַּם even יָשַׁ֣ב yāšˈav ישׁב sit שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon עַ֖ל ʕˌal עַל upon כִּסֵּ֥א kissˌē כִּסֵּא seat הַ ha הַ the מְּלוּכָֽה׃ mmᵊlûḵˈā מְלוּכָה kingship
1:46. sed et Salomon sedit super solio regniMoreover, Solomon sitteth upon the throne of the kingdom.
1:46. But also, Solomon sits upon the throne of the kingdom.
1:46. And also Solomon sitteth on the throne of the kingdom.
46. And also Solomon sitteth on the throne of the kingdom.
1:46 And also Solomon sitteth on the throne of the kingdom:
1:46 И Соломон уже сел на царском престоле.
1:46
καὶ και and; even
ἐκάθισεν καθιζω sit down; seat
Σαλωμων σαλωμων in; on
θρόνον θρονος throne
τῆς ο the
βασιλείας βασιλεια realm; kingdom
1:46
וְ wᵊ וְ and
גַם֙ ḡˌam גַּם even
יָשַׁ֣ב yāšˈav ישׁב sit
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
עַ֖ל ʕˌal עַל upon
כִּסֵּ֥א kissˌē כִּסֵּא seat
הַ ha הַ the
מְּלוּכָֽה׃ mmᵊlûḵˈā מְלוּכָה kingship
1:46. sed et Salomon sedit super solio regni
Moreover, Solomon sitteth upon the throne of the kingdom.
1:46. But also, Solomon sits upon the throne of the kingdom.
1:46. And also Solomon sitteth on the throne of the kingdom.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:46: Kg1 1:13; Ch1 29:23; Psa 132:11; Hag 2:22
John Gill
And also Solomon sitteth on the throne of the kingdom. Where he was placed to exercise his regal power when returned to Jerusalem, as a further token and confirmation of his being really and actually king.
1:471:47: եւ մտին ծառայքն արքայի օրհնել զտէր մեր զարքայ Դաւիթ՝ եւ ասեն. Մեծացուսցէ՛ Աստուած զանուն Սողոմոնի որդւոյ քոյ՝ քան զանուն քո, եւ մեծացուսցէ՛ զաթոռ նորա քան զաթոռ քո։ Եւ երկի՛ր եպագ արքայ յանկողնէ իւրմէ[3441]։ [3441] Ոսկան. Մեծացուսցէ Տէր զանուն։ Ոմանք. Յընկողնէ իւրմէ։
47 Արքայի ծառաները մտան, որ շնորհաւորեն մեր տէր Դաւիթ արքային: Նրանք ասացին. “Թող Աստուած քո Սողոմոն որդու անունը առաւել մեծացնի, քան քո անունը, եւ նրա աթոռն առաւել բարձրացնի, քան քո աթոռը”: Արքան իր անկողնի մէջ գլուխ խոնարհեց՝ ասելով.
47 Եւ թագաւորին ծառաներն ալ մեր տէր Դաւիթ թագաւորը օրհնելու եկան ու ըսին. ‘Քու Աստուածդ Սողոմոնին անունը քու անունէդ աւելի մեծցնէ ու անոր աթոռը քու աթոռէդ աւելի բարձրացնէ’։ Եւ թագաւորը իր անկողնին վրայ երկրպագութիւն ըրաւ։
եւ մտին ծառայքն արքայի օրհնել զտէր մեր զարքայ Դաւիթ եւ ասեն. Մեծացուսցէ Աստուած[9] զանուն Սողոմոնի որդւոյ քո քան զանուն քո, եւ մեծացուսցէ զաթոռ նորա քան զաթոռ քո: Եւ երկիր եպագ արքայ յանկողնէ իւրմէ:

1:47: եւ մտին ծառայքն արքայի օրհնել զտէր մեր զարքայ Դաւիթ՝ եւ ասեն. Մեծացուսցէ՛ Աստուած զանուն Սողոմոնի որդւոյ քոյ՝ քան զանուն քո, եւ մեծացուսցէ՛ զաթոռ նորա քան զաթոռ քո։ Եւ երկի՛ր եպագ արքայ յանկողնէ իւրմէ[3441]։
[3441] Ոսկան. Մեծացուսցէ Տէր զանուն։ Ոմանք. Յընկողնէ իւրմէ։
47 Արքայի ծառաները մտան, որ շնորհաւորեն մեր տէր Դաւիթ արքային: Նրանք ասացին. “Թող Աստուած քո Սողոմոն որդու անունը առաւել մեծացնի, քան քո անունը, եւ նրա աթոռն առաւել բարձրացնի, քան քո աթոռը”: Արքան իր անկողնի մէջ գլուխ խոնարհեց՝ ասելով.
47 Եւ թագաւորին ծառաներն ալ մեր տէր Դաւիթ թագաւորը օրհնելու եկան ու ըսին. ‘Քու Աստուածդ Սողոմոնին անունը քու անունէդ աւելի մեծցնէ ու անոր աթոռը քու աթոռէդ աւելի բարձրացնէ’։ Եւ թագաւորը իր անկողնին վրայ երկրպագութիւն ըրաւ։
zohrab-1805▾ eastern-1994▾ western am▾
1:471:47 И слуги царя приходили поздравить господина нашего царя Давида, говоря: Бог твой да прославит имя Соломона более твоего имени и да возвеличит престол его более твоего престола. И поклонился царь на ложе своем,
1:47 καὶ και and; even εἰσῆλθον εισερχομαι enter; go in οἱ ο the δοῦλοι δουλος subject τοῦ ο the βασιλέως βασιλευς monarch; king εὐλογῆσαι ευλογεω commend; acclaim τὸν ο the κύριον κυριος lord; master ἡμῶν ημων our τὸν ο the βασιλέα βασιλευς monarch; king Δαυιδ δαβιδ Dabid; Thavith λέγοντες λεγω tell; declare ἀγαθύναι αγαθυνω the θεὸς θεος God τὸ ο the ὄνομα ονομα name; notable Σαλωμων σαλωμων the υἱοῦ υιος son σου σου of you; your ὑπὲρ υπερ over; for τὸ ο the ὄνομά ονομα name; notable σου σου of you; your καὶ και and; even μεγαλύναι μεγαλυνω enlarge; magnify τὸν ο the θρόνον θρονος throne αὐτοῦ αυτος he; him ὑπὲρ υπερ over; for τὸν ο the θρόνον θρονος throne σου σου of you; your καὶ και and; even προσεκύνησεν προσκυνεω worship ὁ ο the βασιλεὺς βασιλευς monarch; king ἐπὶ επι in; on τὴν ο the κοίτην κοιτη lying down; relations αὐτοῦ αυτος he; him
1:47 וְ wᵊ וְ and גַם־ ḡam- גַּם even בָּ֜אוּ bˈāʔû בוא come עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant הַ ha הַ the מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king לְ֠ lᵊ לְ to בָרֵךְ vārēḵ ברך bless אֶת־ ʔeṯ- אֵת [object marker] אֲדֹנֵ֜ינוּ ʔᵃḏōnˈênû אָדֹון lord הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king דָּוִד֮ dāwiḏ דָּוִד David לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say יֵיטֵ֨ב yêṭˌēv יטב be good אֱלֹהִ֜יםאלהיך *ʔᵉlōhˈîm אֱלֹהִים god(s) אֶת־ ʔeṯ- אֵת [object marker] שֵׁ֤ם šˈēm שֵׁם name שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon מִ mi מִן from שְּׁמֶ֔ךָ ššᵊmˈeḵā שֵׁם name וִֽ wˈi וְ and יגַדֵּ֥ל yḡaddˌēl גדל be strong אֶת־ ʔeṯ- אֵת [object marker] כִּסְאֹ֖ו kisʔˌô כִּסֵּא seat מִ mi מִן from כִּסְאֶ֑ךָ kkisʔˈeḵā כִּסֵּא seat וַ wa וְ and יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down הַ ha הַ the מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king עַל־ ʕal- עַל upon הַ ha הַ the מִּשְׁכָּֽב׃ mmiškˈāv מִשְׁכָּב couch
1:47. et ingressi servi regis benedixerunt domino nostro regi David dicentes amplificet Deus nomen Salomonis super nomen tuum et magnificet thronum eius super thronum tuum et adoravit rex in lectulo suoAnd the king's servants going in, have blessed ouur lord king David, saying: May God make the name of Solomon greater than thy name, and make his throne greater than thy throne. And the king adored in his bed:
1:47. And the servants of the king, entering, have blessed our lord king David, saying: ‘May God amplify the name of Solomon above your name, and may he magnify his throne above your throne.’ And the king reverenced from his bed.
1:47. And moreover the king’s servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed.
47. And moreover the king’s servants came to bless our lord king David, saying, Thy God make the name of Solomon better than thy name, and make his throne greater than thy throne, and the king bowed himself upon the bed.
1:47 And moreover the king' s servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed:
1:47 И слуги царя приходили поздравить господина нашего царя Давида, говоря: Бог твой да прославит имя Соломона более твоего имени и да возвеличит престол его более твоего престола. И поклонился царь на ложе своем,
1:47
καὶ και and; even
εἰσῆλθον εισερχομαι enter; go in
οἱ ο the
δοῦλοι δουλος subject
τοῦ ο the
βασιλέως βασιλευς monarch; king
εὐλογῆσαι ευλογεω commend; acclaim
τὸν ο the
κύριον κυριος lord; master
ἡμῶν ημων our
τὸν ο the
βασιλέα βασιλευς monarch; king
Δαυιδ δαβιδ Dabid; Thavith
λέγοντες λεγω tell; declare
ἀγαθύναι αγαθυνω the
θεὸς θεος God
τὸ ο the
ὄνομα ονομα name; notable
Σαλωμων σαλωμων the
υἱοῦ υιος son
σου σου of you; your
ὑπὲρ υπερ over; for
τὸ ο the
ὄνομά ονομα name; notable
σου σου of you; your
καὶ και and; even
μεγαλύναι μεγαλυνω enlarge; magnify
τὸν ο the
θρόνον θρονος throne
αὐτοῦ αυτος he; him
ὑπὲρ υπερ over; for
τὸν ο the
θρόνον θρονος throne
σου σου of you; your
καὶ και and; even
προσεκύνησεν προσκυνεω worship
ὁ ο the
βασιλεὺς βασιλευς monarch; king
ἐπὶ επι in; on
τὴν ο the
κοίτην κοιτη lying down; relations
αὐτοῦ αυτος he; him
1:47
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
בָּ֜אוּ bˈāʔû בוא come
עַבְדֵ֣י ʕavᵊḏˈê עֶבֶד servant
הַ ha הַ the
מֶּ֗לֶךְ mmˈeleḵ מֶלֶךְ king
לְ֠ lᵊ לְ to
בָרֵךְ vārēḵ ברך bless
אֶת־ ʔeṯ- אֵת [object marker]
אֲדֹנֵ֜ינוּ ʔᵃḏōnˈênû אָדֹון lord
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
דָּוִד֮ dāwiḏ דָּוִד David
לֵ lē לְ to
אמֹר֒ ʔmˌōr אמר say
יֵיטֵ֨ב yêṭˌēv יטב be good
אֱלֹהִ֜יםאלהיך
*ʔᵉlōhˈîm אֱלֹהִים god(s)
אֶת־ ʔeṯ- אֵת [object marker]
שֵׁ֤ם šˈēm שֵׁם name
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
מִ mi מִן from
שְּׁמֶ֔ךָ ššᵊmˈeḵā שֵׁם name
וִֽ wˈi וְ and
יגַדֵּ֥ל yḡaddˌēl גדל be strong
אֶת־ ʔeṯ- אֵת [object marker]
כִּסְאֹ֖ו kisʔˌô כִּסֵּא seat
מִ mi מִן from
כִּסְאֶ֑ךָ kkisʔˈeḵā כִּסֵּא seat
וַ wa וְ and
יִּשְׁתַּ֥חוּ yyištˌaḥû חוה bow down
הַ ha הַ the
מֶּ֖לֶךְ mmˌeleḵ מֶלֶךְ king
עַל־ ʕal- עַל upon
הַ ha הַ the
מִּשְׁכָּֽב׃ mmiškˈāv מִשְׁכָּב couch
1:47. et ingressi servi regis benedixerunt domino nostro regi David dicentes amplificet Deus nomen Salomonis super nomen tuum et magnificet thronum eius super thronum tuum et adoravit rex in lectulo suo
And the king's servants going in, have blessed ouur lord king David, saying: May God make the name of Solomon greater than thy name, and make his throne greater than thy throne. And the king adored in his bed:
1:47. And the servants of the king, entering, have blessed our lord king David, saying: ‘May God amplify the name of Solomon above your name, and may he magnify his throne above your throne.’ And the king reverenced from his bed.
1:47. And moreover the king’s servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the bed.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:47: Moreover, the king's servants came - The king himself was at this time confined to his own house, and probably to his bed, and could not possibly see these ceremonies; therefore his confidential servants came and told him. We know not how Jonathan, in so short a time, possessed himself of so much information.
3 Kings (1 Kings) 1:50
Albert Barnes: Notes on the Bible - 1834
1:47: The king bowed himself - The king worshipped God and prayed that it might be so. Compare Gen 47:31, with margin reference, Heb 11:21.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:47: bless: Exo 12:32; Sa2 8:10, Sa2 21:3; Ezr 6:10; Psa 20:1-4
God: Kg1 1:37; Luk 19:38
bowed: Gen 47:31; Heb 11:21
Geneva 1599
And moreover the king's servants came to bless our lord king David, saying, God make the name of Solomon better than thy name, and make his throne greater than thy throne. And the king bowed himself upon the (f) bed.
(f) He gave God thanks for the good success.
John Gill
And moreover the king's servants came to bless our lord the king,.... To give him thanks for the wise and good provision he had made before his death for the welfare of the kingdom, by making Solomon his son king in his stead, and to congratulate him upon it; which showed that they highly approved of it, and were ready to swear allegiance to Solomon, and therefore Adonijah had nothing to hope for from them:
saying, God make the name of Solomon better than thy name; that is, may he be more famous, and his name be more celebrated in the world than his was, or be more respectable and valued among his people Israel:
and make his throne greater than thy throne; see 3Kings 1:37;
and the king bowed himself upon the bed; signifying not only his approbation of what was done, but also of their prayers and wishes; as well as he bowed himself to give thanks to God that he had lived to see this work done, as follows.
John Wesley
Bowed himself - Adoring God for this great mercy, and thereby declaring his hearty consent to this action.
1:481:48: Եւ ա՛յսպէս ասաց արքայ. Օրհնեա՛լ է Տէր Աստուած Իսրայէլի՝ որ ետ ինձ այսօր ՚ի զաւակէ իմմէ նստել յաթոռ իմ. եւ աչք իմ տեսանեն։
48 “Օրհնեալ է Իսրայէլի Տէր Աստուածը, որն այսօր իմ զաւակին արժանացրեց իմ աթոռին, եւ իմ աչքերը այդ տեսնում են”»:
48 Նաեւ թագաւորը այսպէս ըսաւ. ‘Իսրայէլի Տէր Աստուածը օրհնեալ ըլլայ, որ այսօր իմ աթոռիս վրայ նստող մը տուաւ ու իմ աչքերս տեսան’»։
Եւ այսպէս ասաց արքայ. Օրհնեալ է Տէր Աստուած Իսրայելի` որ ետ ինձ այսօր ի զաւակէ իմմէ նստել յաթոռ իմ, եւ աչք իմ տեսանեն:

1:48: Եւ ա՛յսպէս ասաց արքայ. Օրհնեա՛լ է Տէր Աստուած Իսրայէլի՝ որ ետ ինձ այսօր ՚ի զաւակէ իմմէ նստել յաթոռ իմ. եւ աչք իմ տեսանեն։
48 “Օրհնեալ է Իսրայէլի Տէր Աստուածը, որն այսօր իմ զաւակին արժանացրեց իմ աթոռին, եւ իմ աչքերը այդ տեսնում են”»:
48 Նաեւ թագաւորը այսպէս ըսաւ. ‘Իսրայէլի Տէր Աստուածը օրհնեալ ըլլայ, որ այսօր իմ աթոռիս վրայ նստող մը տուաւ ու իմ աչքերս տեսան’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:481:48 и сказал царь так: >
1:48 καί και and; even γε γε in fact οὕτως ουτως so; this way εἶπεν επω say; speak ὁ ο the βασιλεύς βασιλευς monarch; king εὐλογητὸς ευλογητος commended; commendable κύριος κυριος lord; master ὁ ο the θεὸς θεος God Ισραηλ ισραηλ.1 Israel ὃς ος who; what ἔδωκεν διδωμι give; deposit σήμερον σημερον today; present ἐκ εκ from; out of τοῦ ο the σπέρματός σπερμα seed μου μου of me; mine καθήμενον καθημαι sit; settle ἐπὶ επι in; on τοῦ ο the θρόνου θρονος throne μου μου of me; mine καὶ και and; even οἱ ο the ὀφθαλμοί οφθαλμος eye; sight μου μου of me; mine βλέπουσιν βλεπω look; see
1:48 וְ wᵊ וְ and גַם־ ḡam- גַּם even כָּ֖כָה kˌāḵā כָּכָה thus אָמַ֣ר ʔāmˈar אמר say הַ ha הַ the מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king בָּר֨וּךְ bārˌûḵ ברך bless יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s) יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative] נָתַ֥ן nāṯˌan נתן give הַ ha הַ the יֹּ֛ום yyˈôm יֹום day יֹשֵׁ֥ב yōšˌēv ישׁב sit עַל־ ʕal- עַל upon כִּסְאִ֖י kisʔˌî כִּסֵּא seat וְ wᵊ וְ and עֵינַ֥י ʕênˌay עַיִן eye רֹאֹֽות׃ rōʔˈôṯ ראה see
1:48. insuper et haec locutus est benedictus Dominus Deus Israhel qui dedit hodie sedentem in solio meo videntibus oculis meisAnd he said: Blessed be the Lord, the God of Israel, who hath given this day one to sit on my throne, my eyes seeing it.
1:48. And he said: ‘Blessed is the Lord, the God of Israel, who today has bestowed someone to sit upon my throne, while my eyes may see it.’ ”
1:48. And also thus said the king, Blessed [be] the LORD God of Israel, which hath given [one] to sit on my throne this day, mine eyes even seeing [it].
48. And also thus said the king, Blessed be the LORD, the God of Israel, which hath given one to sit on my throne this day, mine eyes even seeing it.
1:48 And also thus said the king, Blessed [be] the LORD God of Israel, which hath given [one] to sit on my throne this day, mine eyes even seeing:
1:48 и сказал царь так: <<благословен Господь Бог Израилев, Который сегодня дал [от семени моего] сидящего на престоле моем, и очи мои видят это!>>
1:48
καί και and; even
γε γε in fact
οὕτως ουτως so; this way
εἶπεν επω say; speak
ὁ ο the
βασιλεύς βασιλευς monarch; king
εὐλογητὸς ευλογητος commended; commendable
κύριος κυριος lord; master
ὁ ο the
θεὸς θεος God
Ισραηλ ισραηλ.1 Israel
ὃς ος who; what
ἔδωκεν διδωμι give; deposit
σήμερον σημερον today; present
ἐκ εκ from; out of
τοῦ ο the
σπέρματός σπερμα seed
μου μου of me; mine
καθήμενον καθημαι sit; settle
ἐπὶ επι in; on
τοῦ ο the
θρόνου θρονος throne
μου μου of me; mine
καὶ και and; even
οἱ ο the
ὀφθαλμοί οφθαλμος eye; sight
μου μου of me; mine
βλέπουσιν βλεπω look; see
1:48
וְ wᵊ וְ and
גַם־ ḡam- גַּם even
כָּ֖כָה kˌāḵā כָּכָה thus
אָמַ֣ר ʔāmˈar אמר say
הַ ha הַ the
מֶּ֑לֶךְ mmˈeleḵ מֶלֶךְ king
בָּר֨וּךְ bārˌûḵ ברך bless
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֱלֹהֵ֣י ʔᵉlōhˈê אֱלֹהִים god(s)
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁ֨ר ʔᵃšˌer אֲשֶׁר [relative]
נָתַ֥ן nāṯˌan נתן give
הַ ha הַ the
יֹּ֛ום yyˈôm יֹום day
יֹשֵׁ֥ב yōšˌēv ישׁב sit
עַל־ ʕal- עַל upon
כִּסְאִ֖י kisʔˌî כִּסֵּא seat
וְ wᵊ וְ and
עֵינַ֥י ʕênˌay עַיִן eye
רֹאֹֽות׃ rōʔˈôṯ ראה see
1:48. insuper et haec locutus est benedictus Dominus Deus Israhel qui dedit hodie sedentem in solio meo videntibus oculis meis
And he said: Blessed be the Lord, the God of Israel, who hath given this day one to sit on my throne, my eyes seeing it.
1:48. And he said: ‘Blessed is the Lord, the God of Israel, who today has bestowed someone to sit upon my throne, while my eyes may see it.’ ”
1:48. And also thus said the king, Blessed [be] the LORD God of Israel, which hath given [one] to sit on my throne this day, mine eyes even seeing [it].
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:48: Blessed: Gen 14:20; Ch1 29:10, Ch1 29:20; Neh 9:5; Psa 34:1, Psa 41:13, Psa 72:17-19, Psa 103:1, Psa 103:2; Psa 145:2; Dan 4:34; Luk 1:46, Luk 1:47, Luk 1:68, Luk 1:69; Eph 1:3; Pe1 1:3
which: Kg1 3:6; Ch1 17:11-14, Ch1 17:17; Psa 132:11, Psa 132:12; Pro 17:6
mine eyes: Sa2 24:3; Psa 128:5, Psa 128:6
John Gill
And also thus said the king,.... Being in a proper posture for an address to God:
blessed be the Lord God of Israel, which hath given one to sit on my throne this day, mine eyes seeing it; he ascribes this whole affair to God, and his kind providence, though all things were done according to his own orders; and gives thanks to him, who had directed him to take such steps as these were, and that the business was finished without any obstruction, and to the great joy and satisfaction of the people; and that there was such a prospect of Solomon's having a happy and peaceable reign.
John Wesley
Blessed, &c. - It is a great satisfaction to good men, when they are going out of the world, to see their children rising up in their stead, to serve God and their generation: and especially to see peace upon Israel, and the establishment of it.
1:491:49: Եւ զարհուրեցան, եւ յարեան ամենայն կոչնականքն Ադոնիայ. եւ գնացին ա՛յր իւրաքանչիւր զճանապարհ իւր։
49 Ադոնիայի բոլոր հիւրերը զարհուրեցին ու վեր կացան, եւ ամէն մէկը գնաց իր ճանապարհով:
49 Եւ Ադոնիայի բոլոր կոչնականները զարհուրեցան ու ելան եւ ամէն մէկը իր ճամբան գնաց։
Եւ զարհուրեցան եւ յարեան ամենայն կոչնականքն Ադոնիայ, եւ գնացին այր իւրաքանչիւր զճանապարհ իւր:

1:49: Եւ զարհուրեցան, եւ յարեան ամենայն կոչնականքն Ադոնիայ. եւ գնացին ա՛յր իւրաքանչիւր զճանապարհ իւր։
49 Ադոնիայի բոլոր հիւրերը զարհուրեցին ու վեր կացան, եւ ամէն մէկը գնաց իր ճանապարհով:
49 Եւ Ադոնիայի բոլոր կոչնականները զարհուրեցան ու ելան եւ ամէն մէկը իր ճամբան գնաց։
zohrab-1805▾ eastern-1994▾ western am▾
1:491:49 {Тогда} испугались и встали все приглашенные, которые были у Адонии, и пошли каждый своею дорогою.
1:49 καὶ και and; even ἐξέστησαν εξιστημι astonish; beside yourself καὶ και and; even ἐξανέστησαν εξανιστημι resurrect out; stand up from πάντες πας all; every οἱ ο the κλητοὶ κλητος invited τοῦ ο the Αδωνιου αδωνιας and; even ἀπῆλθον απερχομαι go off; go away ἀνὴρ ανηρ man; husband εἰς εις into; for τὴν ο the ὁδὸν οδος way; journey αὐτοῦ αυτος he; him
1:49 וַ wa וְ and יֶּֽחֶרְדוּ֙ yyˈeḥerᵊḏû חרד tremble וַ wa וְ and יָּקֻ֔מוּ yyāqˈumû קום arise כָּל־ kol- כֹּל whole הַ֨ hˌa הַ the קְּרֻאִ֔ים qqᵊruʔˈîm קרא call אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative] לַ la לְ to אֲדֹנִיָּ֑הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk אִ֥ישׁ ʔˌîš אִישׁ man לְ lᵊ לְ to דַרְכֹּֽו׃ ḏarkˈô דֶּרֶךְ way
1:49. territi sunt ergo et surrexerunt omnes qui invitati fuerant ab Adonia et ivit unusquisque in viam suamThen all the guests of Adonias were afraid, and they all arose, and every man went his way.
1:49. Therefore, all those who had been summoned by Adonijah were terrified. And they all rose up, and each one went his own way.
1:49. And all the guests that [were] with Adonijah were afraid, and rose up, and went every man his way.
49. And all the guests of Adonijah were afraid, and rose up, and went every man his way.
1:49 And all the guests that [were] with Adonijah were afraid, and rose up, and went every man his way:
1:49 {Тогда} испугались и встали все приглашенные, которые были у Адонии, и пошли каждый своею дорогою.
1:49
καὶ και and; even
ἐξέστησαν εξιστημι astonish; beside yourself
καὶ και and; even
ἐξανέστησαν εξανιστημι resurrect out; stand up from
πάντες πας all; every
οἱ ο the
κλητοὶ κλητος invited
τοῦ ο the
Αδωνιου αδωνιας and; even
ἀπῆλθον απερχομαι go off; go away
ἀνὴρ ανηρ man; husband
εἰς εις into; for
τὴν ο the
ὁδὸν οδος way; journey
αὐτοῦ αυτος he; him
1:49
וַ wa וְ and
יֶּֽחֶרְדוּ֙ yyˈeḥerᵊḏû חרד tremble
וַ wa וְ and
יָּקֻ֔מוּ yyāqˈumû קום arise
כָּל־ kol- כֹּל whole
הַ֨ hˌa הַ the
קְּרֻאִ֔ים qqᵊruʔˈîm קרא call
אֲשֶׁ֖ר ʔᵃšˌer אֲשֶׁר [relative]
לַ la לְ to
אֲדֹנִיָּ֑הוּ ʔᵃḏōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
אִ֥ישׁ ʔˌîš אִישׁ man
לְ lᵊ לְ to
דַרְכֹּֽו׃ ḏarkˈô דֶּרֶךְ way
1:49. territi sunt ergo et surrexerunt omnes qui invitati fuerant ab Adonia et ivit unusquisque in viam suam
Then all the guests of Adonias were afraid, and they all arose, and every man went his way.
1:49. Therefore, all those who had been summoned by Adonijah were terrified. And they all rose up, and each one went his own way.
1:49. And all the guests that [were] with Adonijah were afraid, and rose up, and went every man his way.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:49: Pro 28:1; Isa 21:4, Isa 21:5; Dan 5:4-6
Carl Friedrich Keil and Franz Delitzsch

The news spread terror. All the guests of Adonijah fled, every man his way. Adonijah himself sought refuge from Solomon at the horns of the altar. The altar was regarded from time immemorial and among all nations as a place of refuge for criminals deserving of death; but, according to Ex 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 Ex 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 (see Bhr, Symbolik des Mos. Cult. i. p. 474). The question to what altar Adonijah fled, whether to the altar at the ark of the covenant in Zion, or to the one at the tabernacle at Gibeon, or to the one built by David on the threshing-floor of Araunah, cannot be determined with certainty. It was probably to the first of these, however, as nothing is said about a flight to Gibeon, and with regard to the altar of Araunah it is not certain that it was provided with horns like the altars of the two sanctuaries.
John Gill
And all the guests that were with Adonijah were afraid,.... Though many of them were military men, the general of the army, and the captains thereof, 3Kings 1:19; yet they were struck with a panic, their courage failed them, they had no spirit left in them, their hearts became as weak as water; had they exerted themselves according to their character, betaken themselves to arms, and put themselves at the head of their troops in favour of Adonijah, it would have given Solomon and his friends a great deal of trouble; no doubt this panic was of God:
and rose up, and went every man his way; or to his house, as the Arabic version; on hearing what Jonathan reported, they immediately rose up from table in great haste, and made the best of their way to their houses, that it might not be known that they had been with Adonijah.
1:501:50: Եւ Ադոնիա երկեա՛ւ յերեսաց Սողոմոնի, եւ յարեաւ չոգաւ բո՛ւռն եհար զեղջերաց սեղանոյն։
50 Ադոնիան վախենալով Սողոմոնից՝ ելաւ գնաց ու զոհասեղանի եղջիւրներից բռնեց:
50 Ադոնիա Սողոմոնին երեսէն վախցաւ ու ելաւ գնաց ու սեղանին եղջիւրները բռնեց։
Եւ Ադոնիա երկեաւ յերեսաց Սողոմոնի, եւ յարեաւ չոգաւ բուռն եհար զեղջերաց սեղանոյն:

1:50: Եւ Ադոնիա երկեա՛ւ յերեսաց Սողոմոնի, եւ յարեաւ չոգաւ բո՛ւռն եհար զեղջերաց սեղանոյն։
50 Ադոնիան վախենալով Սողոմոնից՝ ելաւ գնաց ու զոհասեղանի եղջիւրներից բռնեց:
50 Ադոնիա Սողոմոնին երեսէն վախցաւ ու ելաւ գնաց ու սեղանին եղջիւրները բռնեց։
zohrab-1805▾ eastern-1994▾ western am▾
1:501:50 Адония же, боясь Соломона, встал и пошел и ухватился за роги жертвенника.
1:50 καὶ και and; even Αδωνιας αδωνιας afraid; fear ἀπὸ απο from; away προσώπου προσωπον face; ahead of Σαλωμων σαλωμων and; even ἀνέστη ανιστημι stand up; resurrect καὶ και and; even ἀπῆλθεν απερχομαι go off; go away καὶ και and; even ἐπελάβετο επιλαμβανομαι take hold / after τῶν ο the κεράτων κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar
1:50 וַ wa וְ and אֲדֹ֣נִיָּ֔הוּ ʔᵃḏˈōniyyˈāhû אֲדֹנִיָּהוּ Adonijah יָרֵ֖א yārˌē ירא fear מִ mi מִן from פְּנֵ֣י ppᵊnˈê פָּנֶה face שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יָּ֣קָם yyˈāqom קום arise וַ wa וְ and יֵּ֔לֶךְ yyˈēleḵ הלך walk וַֽ wˈa וְ and יַּחֲזֵ֖ק yyaḥᵃzˌēq חזק be strong בְּ bᵊ בְּ in קַרְנֹ֥ות qarnˌôṯ קֶרֶן horn הַ ha הַ the מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:50. Adonias autem timens Salomonem surrexit et abiit tenuitque cornu altarisAnd Adonias fearing Solomon, arose and went, and took hold of the horn of the altar.
1:50. Then Adonijah, fearing Solomon, rose up and went away. And he took hold of the horn of the altar.
1:50. And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar.
50. And Adonijah feared because of Solomon; and he arose, and went, and caught hold on the horns of the altar.
1:50 And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar:
1:50 Адония же, боясь Соломона, встал и пошел и ухватился за роги жертвенника.
1:50
καὶ και and; even
Αδωνιας αδωνιας afraid; fear
ἀπὸ απο from; away
προσώπου προσωπον face; ahead of
Σαλωμων σαλωμων and; even
ἀνέστη ανιστημι stand up; resurrect
καὶ και and; even
ἀπῆλθεν απερχομαι go off; go away
καὶ και and; even
ἐπελάβετο επιλαμβανομαι take hold / after
τῶν ο the
κεράτων κερας horn
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
1:50
וַ wa וְ and
אֲדֹ֣נִיָּ֔הוּ ʔᵃḏˈōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
יָרֵ֖א yārˌē ירא fear
מִ mi מִן from
פְּנֵ֣י ppᵊnˈê פָּנֶה face
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יָּ֣קָם yyˈāqom קום arise
וַ wa וְ and
יֵּ֔לֶךְ yyˈēleḵ הלך walk
וַֽ wˈa וְ and
יַּחֲזֵ֖ק yyaḥᵃzˌēq חזק be strong
בְּ bᵊ בְּ in
קַרְנֹ֥ות qarnˌôṯ קֶרֶן horn
הַ ha הַ the
מִּזְבֵּֽחַ׃ mmizbˈēₐḥ מִזְבֵּחַ altar
1:50. Adonias autem timens Salomonem surrexit et abiit tenuitque cornu altaris
And Adonias fearing Solomon, arose and went, and took hold of the horn of the altar.
1:50. Then Adonijah, fearing Solomon, rose up and went away. And he took hold of the horn of the altar.
1:50. And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the altar.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
1:50: Adonijah feared - He knew he had usurped the kingdom, and had not his father's consent; and, as he finds now that Solomon is appointed by David, he knows well that the people will immediately respect that appointment, and that his case is hopeless; he therefore took sanctuary, and, fleeing to the tabernacle, laid hold on one of the horns of the altar, as if appealing to the protection of God against the violence of men. The altar was a privileged place, and it was deemed sacrilege to molest a man who had taken refuge there. See Kg1 2:28.
3 Kings (1 Kings) 1:52
Albert Barnes: Notes on the Bible - 1834
1:50: On the "horns" of the altar, see Exo 27:2 note. The altar to which Adonijah fled was probably in the "tabernacle" already referred to Kg1 1:39.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:50: caught: Kg1 2:28; Exo 21:14, Exo 38:2; Psa 118:27
Geneva 1599
And Adonijah feared because of Solomon, and arose, and went, and caught hold on the horns of the (t) altar.
(t) Which David his father had built in the floor of Araunah, (2Kings 24:25).
John Gill
And Adonijah feared because of Solomon,.... Lest he should seize him as an usurper and traitor, and put him to death:
and arose, and went, and caught hold on the horns of the altar; either that which was at Gibeon, where the tabernacle now was; see 3Kings 3:4; so Jarchi; or rather that which was nearest, the altar that David had built in the threshingfloor of Araunah, 2Kings 24:25; the altar was a sort of asylum, or refuge, for such who had committed any crime worthy of death; not by divine appointment, but by custom, it being supposed that none would presume to defile with blood that which was sacred to the Lord; or shed the blood of men where the blood of beasts was poured; or use severity and strict justice, but mercy, where sacrifices were offered to atone for sin, and mercy was shown on account of them; these were notions, and this a custom, which obtained very early, and even among the Jews; see Ex 21:14; as well as among Gentiles; with whom it was usual, as to flee to the statues of their emperors, and to the temples of their deities, so likewise to their altars; this was customary among the Molossians, Samothracians, Crotoniatae, and Messenians; and particularly the altar of Jupiter Servator was an asylum, or place of refuge, to the Ithacians (l). Cornelius Nepos (m) has given us an instance of one that fled to a temple of Neptune, and sat upon the altar for his security, as here Adonijah laid hold on the horns of this, that none might force him from it.
(l) Alexander ab Alex. Genial. Dier. l. 3. c. 20. (m) Vit. Pausan l. 4. c. 4.
Robert Jamieson, A. R. Fausset and David Brown
ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (3Kings 1:50-53)
Adonijah . . . went, and caught hold on the horns of the altar--most probably the altar of burnt offering which had been erected on Mount Zion, where Abiathar, one of his partisans, presided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, were symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (Ex 21:14), but not to murderers, rebels, or deliberate perpetrators. Adonijah, having acted in opposition to the will of the reigning king, was guilty of rebellion, and stood self-condemned. Solomon spared his life on the express condition of his good behavior--living in strict privacy, leading a quiet, peaceable life, and meddling with the affairs of neither the court nor the kingdom.
1:511:51: Եւ ա՛զդ եղեւ Սողոմոնի՝ եւ ասեն. Ահա Ադոնիա երկեաւ յարքայէ Սողոմոնէ՝ եւ ունի զեղջերաց սեղանոյն՝ եւ ասէ. Երդուիցի ինձ այսօր արքայ Սողոմոն, եթէ ո՛չ սպանցէ զծառայ իւր սրով։
51 Սողոմոնին յայտնեցին՝ ասելով. «Ահա Ադոնիան վախեցաւ Սողոմոն արքայից: Նա բռնել է զոհասեղանի եղջիւրները եւ ասում է. “Թող Սողոմոն արքան այսօր ինձ երդուի, թէ իր ծառային սրով չի սպանի”»:
51 Սողոմոնին պատմեցին ու ըսին. «Ահա Ադոնիա Սողոմոն թագաւորէն վախցաւ եւ սեղանին եղջիւրները բռնեց ու ըսաւ՝ ‘Սողոմոն թագաւորը այսօր ինծի երդում թող ընէ, որ իր ծառան սրով պիտի չմեռցնէ’»։
Եւ ազդ եղեւ Սողոմոնի եւ ասեն. Ահա Ադոնիա երկեաւ յարքայէ Սողոմոնէ եւ ունի զեղջերաց սեղանոյն եւ ասէ. Երդուիցի ինձ այսօր արքայ Սողոմոն, եթէ ոչ սպանցէ զծառայ իւր սրով:

1:51: Եւ ա՛զդ եղեւ Սողոմոնի՝ եւ ասեն. Ահա Ադոնիա երկեաւ յարքայէ Սողոմոնէ՝ եւ ունի զեղջերաց սեղանոյն՝ եւ ասէ. Երդուիցի ինձ այսօր արքայ Սողոմոն, եթէ ո՛չ սպանցէ զծառայ իւր սրով։
51 Սողոմոնին յայտնեցին՝ ասելով. «Ահա Ադոնիան վախեցաւ Սողոմոն արքայից: Նա բռնել է զոհասեղանի եղջիւրները եւ ասում է. “Թող Սողոմոն արքան այսօր ինձ երդուի, թէ իր ծառային սրով չի սպանի”»:
51 Սողոմոնին պատմեցին ու ըսին. «Ահա Ադոնիա Սողոմոն թագաւորէն վախցաւ եւ սեղանին եղջիւրները բռնեց ու ըսաւ՝ ‘Սողոմոն թագաւորը այսօր ինծի երդում թող ընէ, որ իր ծառան սրով պիտի չմեռցնէ’»։
zohrab-1805▾ eastern-1994▾ western am▾
1:511:51 И донесли Соломону, говоря: вот, Адония боится царя Соломона, и вот, он держится за роги жертвенника, говоря: пусть поклянется мне теперь царь Соломон, что он не умертвит раба своего мечом.
1:51 καὶ και and; even ἀνηγγέλη αναγγελλω announce τῷ ο the Σαλωμων σαλωμων tell; declare ἰδοὺ ιδου see!; here I am Αδωνιας αδωνιας afraid; fear τὸν ο the βασιλέα βασιλευς monarch; king Σαλωμων σαλωμων and; even κατέχει κατεχω retain; detain τῶν ο the κεράτων κερας horn τοῦ ο the θυσιαστηρίου θυσιαστηριον altar λέγων λεγω tell; declare ὀμοσάτω ομνυω swear μοι μοι me σήμερον σημερον today; present ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων if; whether οὐ ου not θανατώσει θανατοω put to death τὸν ο the δοῦλον δουλος subject αὐτοῦ αυτος he; him ἐν εν in ῥομφαίᾳ ρομφαια broadsword
1:51 וַ wa וְ and יֻּגַּ֤ד yyuggˈaḏ נגד report לִ li לְ to שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say הִנֵּה֙ hinnˌē הִנֵּה behold אֲדֹ֣נִיָּ֔הוּ ʔᵃḏˈōniyyˈāhû אֲדֹנִיָּהוּ Adonijah יָרֵ֖א yārˌē ירא fear אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וְ֠ wᵊ וְ and הִנֵּה hinnˌē הִנֵּה behold אָחַ֞ז ʔāḥˈaz אחז seize בְּ bᵊ בְּ in קַרְנֹ֤ות qarnˈôṯ קֶרֶן horn הַ ha הַ the מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say יִשָּֽׁבַֽע־ yiššˈāvˈaʕ- שׁבע swear לִ֤י lˈî לְ to כַ ḵa כְּ as † הַ the יֹּום֙ yyôm יֹום day הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אִם־ ʔim- אִם if יָמִ֥ית yāmˌîṯ מות die אֶת־ ʔeṯ- אֵת [object marker] עַבְדֹּ֖ו ʕavdˌô עֶבֶד servant בֶּ be בְּ in † הַ the חָֽרֶב׃ ḥˈārev חֶרֶב dagger
1:51. et nuntiaverunt Salomoni dicentes ecce Adonias timens regem Salomonem tenuit cornu altaris dicens iuret mihi hodie rex Salomon quod non interficiat servum suum gladioAnd they told Solomon, saying: Behold Adonias fearing king Solomon, hath taken hold of the horn of the altar, saying: Let king Solomon swear to me this day, that he will not kill his servant with the sword.
1:51. And they reported to Solomon, saying: “Behold, Adonijah, fearing king Solomon, has taken hold of the horn of the altar, saying: ‘May king Solomon swear to me this day that he will not put to death his servant with the sword.’ ”
1:51. And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword.
51. And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath laid hold on the horns of the altar, saying, Let king Solomon swear unto me this day that he wilt not slay his servant with the sword.
1:51 And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword:
1:51 И донесли Соломону, говоря: вот, Адония боится царя Соломона, и вот, он держится за роги жертвенника, говоря: пусть поклянется мне теперь царь Соломон, что он не умертвит раба своего мечом.
1:51
καὶ και and; even
ἀνηγγέλη αναγγελλω announce
τῷ ο the
Σαλωμων σαλωμων tell; declare
ἰδοὺ ιδου see!; here I am
Αδωνιας αδωνιας afraid; fear
τὸν ο the
βασιλέα βασιλευς monarch; king
Σαλωμων σαλωμων and; even
κατέχει κατεχω retain; detain
τῶν ο the
κεράτων κερας horn
τοῦ ο the
θυσιαστηρίου θυσιαστηριον altar
λέγων λεγω tell; declare
ὀμοσάτω ομνυω swear
μοι μοι me
σήμερον σημερον today; present
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων if; whether
οὐ ου not
θανατώσει θανατοω put to death
τὸν ο the
δοῦλον δουλος subject
αὐτοῦ αυτος he; him
ἐν εν in
ῥομφαίᾳ ρομφαια broadsword
1:51
וַ wa וְ and
יֻּגַּ֤ד yyuggˈaḏ נגד report
לִ li לְ to
שְׁלֹמֹה֙ šᵊlōmˌō שְׁלֹמֹה Solomon
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
הִנֵּה֙ hinnˌē הִנֵּה behold
אֲדֹ֣נִיָּ֔הוּ ʔᵃḏˈōniyyˈāhû אֲדֹנִיָּהוּ Adonijah
יָרֵ֖א yārˌē ירא fear
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וְ֠ wᵊ וְ and
הִנֵּה hinnˌē הִנֵּה behold
אָחַ֞ז ʔāḥˈaz אחז seize
בְּ bᵊ בְּ in
קַרְנֹ֤ות qarnˈôṯ קֶרֶן horn
הַ ha הַ the
מִּזְבֵּ֨חַ֙ mmizbˈēₐḥ מִזְבֵּחַ altar
לֵ lē לְ to
אמֹ֔ר ʔmˈōr אמר say
יִשָּֽׁבַֽע־ yiššˈāvˈaʕ- שׁבע swear
לִ֤י lˈî לְ to
כַ ḵa כְּ as
† הַ the
יֹּום֙ yyôm יֹום day
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אִם־ ʔim- אִם if
יָמִ֥ית yāmˌîṯ מות die
אֶת־ ʔeṯ- אֵת [object marker]
עַבְדֹּ֖ו ʕavdˌô עֶבֶד servant
בֶּ be בְּ in
† הַ the
חָֽרֶב׃ ḥˈārev חֶרֶב dagger
1:51. et nuntiaverunt Salomoni dicentes ecce Adonias timens regem Salomonem tenuit cornu altaris dicens iuret mihi hodie rex Salomon quod non interficiat servum suum gladio
And they told Solomon, saying: Behold Adonias fearing king Solomon, hath taken hold of the horn of the altar, saying: Let king Solomon swear to me this day, that he will not kill his servant with the sword.
1:51. And they reported to Solomon, saying: “Behold, Adonijah, fearing king Solomon, has taken hold of the horn of the altar, saying: ‘May king Solomon swear to me this day that he will not put to death his servant with the sword.’ ”
1:51. And it was told Solomon, saying, Behold, Adonijah feareth king Solomon: for, lo, he hath caught hold on the horns of the altar, saying, Let king Solomon swear unto me to day that he will not slay his servant with the sword.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ kad▾ all ▾
Carl Friedrich Keil and Franz Delitzsch

When this was reported to Solomon, together with the prayer of Adonijah that the king would swear to him that he would not put him to death with the sword (אם before ימית, a particle used in an oath), he promised him conditional impunity: "If he shall be brave (בּן־חיל, vir probus), none of his hair shall fall to the earth," equivalent to not a hair of his head shall be injured (cf. 1Kings 14:45); "but if evil be found in him," i.e., if he render himself guilty of a fresh crime, "he shall die."
John Gill
And it was told Solomon,.... By some of his courtiers:
saying, behold, Adonijah feareth King Solomon; lest he should take away his life:
for, lo, he hath caught hold on the horns of the altar; which was the last resort of the guilty when they despaired of mercy otherwise:
saying, let King Solomon swear unto me this day that he will not slay his servant with the sword; he owns Solomon to be king, and himself his subject and servant; this no doubt he did to conciliate his favour, nor did he think his life safe, unless Solomon promised with an oath, that he would not take it away.
John Wesley
His servants - He owns Solomon as his king, and himself as his servant and subject; and being sensible of his guilt, and of the jealousy which kings have of their competitors, could not be satisfied without Solomon's oath.
1:521:52: Եւ ասէ Սողոմոն. Եթէ լինիցի յորդի զօրութեան, ո՛չ անկցի ՚ի հերոյ նորա մազ մի ՚ի գետին. ապա թէ չարութիւն գտցի ՚ի նմա՝ մահո՛ւ մեռցի[3442]։ [3442] Ոմանք. Լինիցի որդի զօրութեան։
52 Սողոմոնն ասաց. «Եթէ նա առաքինի մարդ լինի, նրանից ոչ մի մազ չի պակասի ու գետին չի ընկնի, իսկ եթէ ուզենայ չար գործ կատարել, կը մեռնի»:
52 Ու Սողոմոն ըսաւ. «Եթէ անիկա առաքինի ըլլայ, անոր մէկ մազը գետինը պիտի չիյնայ. բայց եթէ անոր վրայ չարութիւն գտնուի, այն ատեն պիտի մեռնի»։
Եւ ասէ Սողոմոն. Եթէ լինիցի յորդի զօրութեան, ոչ անկցի ի հերոյ նորա մազ մի ի գետին, ապա եթէ չարութիւն գտցի ի նմա` մահու մեռցի:

1:52: Եւ ասէ Սողոմոն. Եթէ լինիցի յորդի զօրութեան, ո՛չ անկցի ՚ի հերոյ նորա մազ մի ՚ի գետին. ապա թէ չարութիւն գտցի ՚ի նմա՝ մահո՛ւ մեռցի[3442]։
[3442] Ոմանք. Լինիցի որդի զօրութեան։
52 Սողոմոնն ասաց. «Եթէ նա առաքինի մարդ լինի, նրանից ոչ մի մազ չի պակասի ու գետին չի ընկնի, իսկ եթէ ուզենայ չար գործ կատարել, կը մեռնի»:
52 Ու Սողոմոն ըսաւ. «Եթէ անիկա առաքինի ըլլայ, անոր մէկ մազը գետինը պիտի չիյնայ. բայց եթէ անոր վրայ չարութիւն գտնուի, այն ատեն պիտի մեռնի»։
zohrab-1805▾ eastern-1994▾ western am▾
1:521:52 И сказал Соломон: если он будет человеком честным, то ни один волос его не упадет на землю; если же найдется в нем лукавство, то умрет.
1:52 καὶ και and; even εἶπεν επω say; speak Σαλωμων σαλωμων and if; unless γένηται γινομαι happen; become εἰς εις into; for υἱὸν υιος son δυνάμεως δυναμις power; ability εἰ ει if; whether πεσεῖται πιπτω fall τῶν ο the τριχῶν θριξ hair αὐτοῦ αυτος he; him ἐπὶ επι in; on τὴν ο the γῆν γη earth; land καὶ και and; even ἐὰν εαν and if; unless κακία κακια badness; vice εὑρεθῇ ευρισκω find ἐν εν in αὐτῷ αυτος he; him θανατωθήσεται θανατοω put to death
1:52 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon אִ֚ם ˈʔim אִם if יִהְיֶ֣ה yihyˈeh היה be לְ lᵊ לְ to בֶן־ ven- בֵּן son חַ֔יִל ḥˈayil חַיִל power לֹֽא־ lˈō- לֹא not יִפֹּ֥ל yippˌōl נפל fall מִ mi מִן from שַּׂעֲרָתֹ֖ו śśaʕᵃrāṯˌô שַׂעֲרָה single hair אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth וְ wᵊ וְ and אִם־ ʔim- אִם if רָעָ֥ה rāʕˌā רָעָה evil תִמָּצֵא־ ṯimmāṣē- מצא find בֹ֖ו vˌô בְּ in וָ wā וְ and מֵֽת׃ mˈēṯ מות die
1:52. dixitque Salomon si fuerit vir bonus non cadet ne unus quidem capillus eius in terram sin autem malum inventum fuerit in eo morieturAnd Solomon said: If he be a good man, there shall not so much as one hair of his head fall to the ground: but if evil be found in him, he shall die.
1:52. And Solomon said: “If he is a good man, not so much as one hair of his head shall fall to the ground. But if evil is found in him, he shall die.”
1:52. And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die.
52. And Solomon said, If he shall shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness be found in him, he shall die.
1:52 And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die:
1:52 И сказал Соломон: если он будет человеком честным, то ни один волос его не упадет на землю; если же найдется в нем лукавство, то умрет.
1:52
καὶ και and; even
εἶπεν επω say; speak
Σαλωμων σαλωμων and if; unless
γένηται γινομαι happen; become
εἰς εις into; for
υἱὸν υιος son
δυνάμεως δυναμις power; ability
εἰ ει if; whether
πεσεῖται πιπτω fall
τῶν ο the
τριχῶν θριξ hair
αὐτοῦ αυτος he; him
ἐπὶ επι in; on
τὴν ο the
γῆν γη earth; land
καὶ και and; even
ἐὰν εαν and if; unless
κακία κακια badness; vice
εὑρεθῇ ευρισκω find
ἐν εν in
αὐτῷ αυτος he; him
θανατωθήσεται θανατοω put to death
1:52
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
שְׁלֹמֹ֔ה šᵊlōmˈō שְׁלֹמֹה Solomon
אִ֚ם ˈʔim אִם if
יִהְיֶ֣ה yihyˈeh היה be
לְ lᵊ לְ to
בֶן־ ven- בֵּן son
חַ֔יִל ḥˈayil חַיִל power
לֹֽא־ lˈō- לֹא not
יִפֹּ֥ל yippˌōl נפל fall
מִ mi מִן from
שַּׂעֲרָתֹ֖ו śśaʕᵃrāṯˌô שַׂעֲרָה single hair
אָ֑רְצָה ʔˈārᵊṣā אֶרֶץ earth
וְ wᵊ וְ and
אִם־ ʔim- אִם if
רָעָ֥ה rāʕˌā רָעָה evil
תִמָּצֵא־ ṯimmāṣē- מצא find
בֹ֖ו vˌô בְּ in
וָ wā וְ and
מֵֽת׃ mˈēṯ מות die
1:52. dixitque Salomon si fuerit vir bonus non cadet ne unus quidem capillus eius in terram sin autem malum inventum fuerit in eo morietur
And Solomon said: If he be a good man, there shall not so much as one hair of his head fall to the ground: but if evil be found in him, he shall die.
1:52. And Solomon said: “If he is a good man, not so much as one hair of his head shall fall to the ground. But if evil is found in him, he shall die.”
1:52. And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
52-53: Соломон в отчаянной мере Адонии усматривает фактическое признание им своей вины и совершает акт условного прощения его, произведший, без сомнения, доброе впечатление на его подданных.
Adam Clarke: Commentary on the Bible - 1831
1:52: If he will show himself a worthy man - If, from henceforth, he behave well, show himself to be contented, and not endeavor to make partisans, or stir up insurrections among the people, he shall be safe; but if wickedness be found in him - if he act at all contrary to this - he shall die; his blood shall be upon him.
3 Kings (1 Kings) 1:53
Albert Barnes: Notes on the Bible - 1834
1:52: There shalt not an hair ... - This was a proverbial expression, meaning "he shall suffer no hurt at all." Solomon's clemency in pardoning Adonijah is very remarkable. In the East not only are pretenders almost always punished with death, but it has often been the custom for each king upon his accession to put to death all his brothers as mere possible pretenders.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:52: there shall: Sa1 14:45; Sa2 14:11; Mat 10:30; Luk 21:18; Act 27:34
wickedness: Kg1 2:21-25; Job 15:22; Pro 13:6, Pro 21:12
John Gill
And Solomon said, if he will show himself a worthy man,.... Will behave himself well as a good subject, and be careful not to offend for the future, or appear to be one that fears sin, as the Targum; particularly the crimes of sedition, rebellion, and treason:
there shall not an hair of him fall to the earth; not the least harm should be done him:
but if wickedness shall be found in him, he shall die; that is, if any crime worthy of death be committed by him, or any overt act of treason, and the like, he should surely be put to death, and find no mercy, notwithstanding the present general pardon. This was very wisely done by Solomon, to begin his reign without shedding blood even of delinquents; and especially of his brother, and his elder brother too; and by granting his life for the future on his good behaviour.
1:531:53: Եւ առաքեաց արքայ Սողոմոն, եւ իջոյց զնա ՚ի վերուստ ՚ի սեղանոյ անտի. եւ եմուտ երկի՛ր եպագ արքայի Սողոմոնի. եւ ասէ ցնա Սողոմոն. Ե՛րթ ՚ի տուն քո։
53 Սողոմոն արքան մարդ ուղարկեց, եւ Ադոնիային իջեցրին զոհասեղանից: Ադոնիան եկաւ, խոնարհուեց Սողոմոն արքայի առաջ, իսկ Սողոմոնն ասաց նրան. «Գնա՛ քո տունը»:
53 Սողոմոն թագաւորը մարդ ղրկեց ու զանիկա սեղանէն իջեցուցին։ Անիկա եկաւ ու Սողոմոն թագաւորին խոնարհութիւն ըրաւ ու Սողոմոն անոր ըսաւ. «Տո՛ւնդ գնա»։
Եւ առաքեաց արքայ Սողոմոն, եւ իջոյց զնա ի վերուստ ի սեղանոյ անտի: Եւ եմուտ երկիր եպագ արքայի Սողոմոնի. եւ ասէ ցնա Սողոմոն. Երթ ի տուն քո:

1:53: Եւ առաքեաց արքայ Սողոմոն, եւ իջոյց զնա ՚ի վերուստ ՚ի սեղանոյ անտի. եւ եմուտ երկի՛ր եպագ արքայի Սողոմոնի. եւ ասէ ցնա Սողոմոն. Ե՛րթ ՚ի տուն քո։
53 Սողոմոն արքան մարդ ուղարկեց, եւ Ադոնիային իջեցրին զոհասեղանից: Ադոնիան եկաւ, խոնարհուեց Սողոմոն արքայի առաջ, իսկ Սողոմոնն ասաց նրան. «Գնա՛ քո տունը»:
53 Սողոմոն թագաւորը մարդ ղրկեց ու զանիկա սեղանէն իջեցուցին։ Անիկա եկաւ ու Սողոմոն թագաւորին խոնարհութիւն ըրաւ ու Սողոմոն անոր ըսաւ. «Տո՛ւնդ գնա»։
zohrab-1805▾ eastern-1994▾ western am▾
1:531:53 И послал царь Соломон, и привели его от жертвенника. И он пришел и поклонился царю Соломону; и сказал ему Соломон: иди в дом свой.
1:53 καὶ και and; even ἀπέστειλεν αποστελλω send off / away ὁ ο the βασιλεὺς βασιλευς monarch; king Σαλωμων σαλωμων and; even κατήνεγκεν καταφερω bring down / against; bear down αὐτὸν αυτος he; him ἀπάνωθεν απανωθεν the θυσιαστηρίου θυσιαστηριον altar καὶ και and; even εἰσῆλθεν εισερχομαι enter; go in καὶ και and; even προσεκύνησεν προσκυνεω worship τῷ ο the βασιλεῖ βασιλευς monarch; king Σαλωμων σαλωμων and; even εἶπεν επω say; speak αὐτῷ αυτος he; him Σαλωμων σαλωμων come on; this point εἰς εις into; for τὸν ο the οἶκόν οικος home; household σου σου of you; your
1:53 וַ wa וְ and יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send הַ ha הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יֹּרִדֻ֨הוּ֙ yyōriḏˈuhû ירד descend מֵ mē מִן from עַ֣ל ʕˈal עַל upon הַ ha הַ the מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar וַ wa וְ and יָּבֹ֕א yyāvˈō בוא come וַ wa וְ and יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down לַ la לְ to † הַ the מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon וַ wa וְ and יֹּֽאמֶר־ yyˈōmer- אמר say לֹ֥ו lˌô לְ to שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon לֵ֥ךְ lˌēḵ הלך walk לְ lᵊ לְ to בֵיתֶֽךָ׃ פ vêṯˈeḵā . f בַּיִת house
1:53. misit ergo rex Salomon et eduxit eum ab altari et ingressus adoravit regem Salomonem dixitque ei Salomon vade in domum tuamThen king Solomon sent, and brought him out from the altar: and going in, he worshipped king Solomon: and Solomon said to him: Go to thy house.
1:53. Therefore, king Solomon sent and brought him from the altar. And entering, he reverenced king Solomon. And Solomon said to him, “Go to your own house.”
1:53. So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.
53. So king Solomon sent, and they brought him down from the altar. And he came and did obeisance to king Solomon: and Solomon said unto him, Go to thine house.
1:53 So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house:
1:53 И послал царь Соломон, и привели его от жертвенника. И он пришел и поклонился царю Соломону; и сказал ему Соломон: иди в дом свой.
1:53
καὶ και and; even
ἀπέστειλεν αποστελλω send off / away
ὁ ο the
βασιλεὺς βασιλευς monarch; king
Σαλωμων σαλωμων and; even
κατήνεγκεν καταφερω bring down / against; bear down
αὐτὸν αυτος he; him
ἀπάνωθεν απανωθεν the
θυσιαστηρίου θυσιαστηριον altar
καὶ και and; even
εἰσῆλθεν εισερχομαι enter; go in
καὶ και and; even
προσεκύνησεν προσκυνεω worship
τῷ ο the
βασιλεῖ βασιλευς monarch; king
Σαλωμων σαλωμων and; even
εἶπεν επω say; speak
αὐτῷ αυτος he; him
Σαλωμων σαλωμων come on; this point
εἰς εις into; for
τὸν ο the
οἶκόν οικος home; household
σου σου of you; your
1:53
וַ wa וְ and
יִּשְׁלַ֞ח yyišlˈaḥ שׁלח send
הַ ha הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֗ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יֹּרִדֻ֨הוּ֙ yyōriḏˈuhû ירד descend
מֵ mē מִן from
עַ֣ל ʕˈal עַל upon
הַ ha הַ the
מִּזְבֵּ֔חַ mmizbˈēₐḥ מִזְבֵּחַ altar
וַ wa וְ and
יָּבֹ֕א yyāvˈō בוא come
וַ wa וְ and
יִּשְׁתַּ֖חוּ yyištˌaḥû חוה bow down
לַ la לְ to
† הַ the
מֶּ֣לֶךְ mmˈeleḵ מֶלֶךְ king
שְׁלֹמֹ֑ה šᵊlōmˈō שְׁלֹמֹה Solomon
וַ wa וְ and
יֹּֽאמֶר־ yyˈōmer- אמר say
לֹ֥ו lˌô לְ to
שְׁלֹמֹ֖ה šᵊlōmˌō שְׁלֹמֹה Solomon
לֵ֥ךְ lˌēḵ הלך walk
לְ lᵊ לְ to
בֵיתֶֽךָ׃ פ vêṯˈeḵā . f בַּיִת house
1:53. misit ergo rex Salomon et eduxit eum ab altari et ingressus adoravit regem Salomonem dixitque ei Salomon vade in domum tuam
Then king Solomon sent, and brought him out from the altar: and going in, he worshipped king Solomon: and Solomon said to him: Go to thy house.
1:53. Therefore, king Solomon sent and brought him from the altar. And entering, he reverenced king Solomon. And Solomon said to him, “Go to your own house.”
1:53. So king Solomon sent, and they brought him down from the altar. And he came and bowed himself to king Solomon: and Solomon said unto him, Go to thine house.
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Adam Clarke: Commentary on the Bible - 1831
1:53: Go to thine house - Intimating that he should have no place about the king's person, nor under the government. Adonijah must have seen that he stood continually on his good behavior.
Friar Bacon's method of restoring and strengthening the Natural Heat
"I have read many volumes of the wise: I find few things in physic which restore the natural heat, weakened by dissolution of the innate moisture, or increase of a foreign one.
"But certain wise men have tacitly made mention of some medicine, which is likened to that which goes out of the mine of the noble animal. They affirm that in it there is a force and virtue which restores and increases the natural heat. As to its disposition, they say it is like youth itself, and contains an equal and temperate complexion.
"And the signs of a temperate complexion in men are when their color is made up of white and red, when the hair is yellow, inclined to redness and curling.
"This medicine indeed is like to such a complexion, for it is of a temperate heat: its flame is temperate and sweet, and grateful to the smell. When it departs from this temperature, it departs so far from its virtue and goodness.
"This medicine therefore temperately heats, because it is temperately hot; it therefore heals because it is whole. When it is sick, it makes a man sick; when it is distempered, it breeds distempers, and changes the body to its own disposition, because of the similitude it has with the body.
"For the infirmity of a brute animal rarely passes into a man, but into another animal of the same kind; but the infirmity of man passes into man; and so does health, because of likeness.
"This thing is seldom found; and although sometimes it be found, yet it cannot commodiously be had of all men.
"Now, when this thing is like to youth, that is, of temperate complexion, it has good operations; if its temperature be better, it produces better effects: sometimes it is even in the highest degree of its perfection, and then it operates best; and then there is that property whereof we have spoken before.
"This differs from other medicines and nutriments, which heat and moisten after a certain temperate manner, and are good for old men. For other medicines principally heat and moisten the body; and, secondarily, they strengthen the native heat, and after that refresh the body, by moistening and heating it. For it brings back this heat in old men, who have it but weakly and deficient, to a certain stronger and more vehement power.
"If a plaster be made hereof, and applied to the stomach, it will help very much, for it will refresh the stomach itself, and excite an appetite; it will very much recreate an old man, and change him to a kind of youth; and will make complexions, by what means soever depraved or corrupted, better. But it is to be observed, that Venus doth weaken and diminish the power and virtue of this thing!
"And it is very likely that the son of the prince, in his second canon of the Operations of Simple Medicines spoke of this thing, where he saith, that there is a certain medicine, concealed by wise men, lest the incontinent should offend their Creator. There is such a heat in this thing, as is in young men of sound complexion; and if I durst declare the properties of this heat, this most hidden secret should presently be revealed. For this heat doth help the palsical, it restores and preserves the wasted strength of the native heat, and causeth it to flourish in all the members, and gently revives the aged.
"But the simple medicine which restores the native heat, when wasted and weakened, is that which is likened to the complexion of a healthy young man."
All this covered and enigmatical description is intended simply to point out that very medicine recommended by the Jewish physicians to restore and invigorate the dying king. I could show the bearing of every sentence, but I must leave something to the good sense of my readers. By attending to the words in italics, the sense will be more easily discovered. See my note on Rut 4:16 (note).
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
1:53: bowed himself: Kg1 1:16, Kg1 1:31; Sa2 1:2
Go to: Kg1 2:36; Sa2 14:24, Sa2 14:28; Pro 24:21
Next: 3 Kings (1 Kings) Chapter 2
Carl Friedrich Keil and Franz Delitzsch

He then had him fetched down from the altar (הוריד( ratl, inasmuch as the altar stood upon an eminence); and when he fell down before the king, i.e., did homage to him as king, he gave him his life and freedom in the words, "Go to thy house." The expression לביתך לך does not imply his banishment from the court (compare 3Kings 2:13 and 2Kings 14:24). 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.
John Gill
So King Solomon sent, and they brought down Adonijah from the altar,.... It being built upon an hill, as both that at Gibeon, and in Araunah's threshing floor, were:
and he came and bowed himself to King Solomon; in a way of reverence and subjection, acknowledging him to be king, and himself his subject:
and Solomon said to him, go to thine house; in peace; signifying that he pardoned him, and he might go home, and enjoy his family and substance; and by this intimating that he should only regard the affairs of his family, and not trouble himself with those of the kingdom and state, Abarbinel fancies, that because Solomon said, that if he showed himself to be a worthy man, or a man of fortitude and valour, that Adonijah thought that his meaning was, that he should go before him as a man of war, and minister to him; which made him so ready to come and stand before him; in which he was mistaken, Solomon meant no such thing; nor would he take him into his court and service, but sent him home to his own house.
John Wesley
Go to thine house - Lead a private life, without noise and numerous attendants, and meddle not with the affairs of the kingdom.
Robert Jamieson, A. R. Fausset and David Brown
they brought him down from the altar--from the ledge around the altar on which he was standing.
he bowed himself--that is, did homage to Solomon as king.