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Psalm 72
New English Translation

Psalm 72[a]

For[b] Solomon.

72 O God, grant the king the ability to make just decisions.[c]
Grant the king’s son[d] the ability to make fair decisions.[e]
2 Then he will judge[f] your people fairly,
and your oppressed ones[g] equitably.
3 The mountains will bring news of peace to the people,
and the hills will announce justice.[h]
4 He will defend[i] the oppressed among the people;
he will deliver[j] the children[k] of the poor
and crush the oppressor.
5 People will fear[l] you[m] as long as the sun and moon remain in the sky,
for generation after generation.[n]
6 He[o] will descend like rain on the mown grass,[p]
like showers that drench[q] the earth.[r]
7 During his days the godly will flourish;[s]
peace will prevail as long as the moon remains in the sky.[t]
8 May he rule[u] from sea to sea,[v]
and from the Euphrates River[w] to the ends of the earth.
9 Before him the coastlands[x] will bow down,
and his enemies will lick the dust.[y]
10 The kings of Tarshish[z] and the coastlands will offer gifts;
the kings of Sheba[aa] and Seba[ab] will bring tribute.
11 All kings will bow down to him;
all nations will serve him.
12 For he will rescue the needy[ac] when they cry out for help,
and the oppressed[ad] who have no defender.
13 He will take pity[ae] on the poor and needy;
the lives of the needy he will save.
14 From harm and violence he will defend them;[af]
he will value their lives.[ag]
15 May he live![ah] May they offer him gold from Sheba.[ai]
May they continually pray for him.
May they pronounce blessings on him all day long.[aj]
16 May there be[ak] an abundance[al] of grain in the earth;
on the tops[am] of the mountains may it[an] sway.[ao]
May its[ap] fruit trees[aq] flourish[ar] like the forests of Lebanon.[as]
May its crops[at] be as abundant[au] as the grass of the earth.[av]
17 May his fame endure.[aw]
May his dynasty last as long as the sun remains in the sky.[ax]
May they use his name when they formulate their blessings.[ay]
May all nations consider him to be favored by God.[az]
18 The Lord God, the God of Israel, deserves praise.[ba]
He alone accomplishes amazing things.[bb]
19 His glorious name deserves praise[bc] forevermore.
May his majestic splendor[bd] fill the whole earth.
We agree! We agree![be]
20 This collection of the prayers of David son of Jesse ends here.[bf]

Footnotes

  1. Psalm 72:1 sn Psalm 72. This royal psalm contains a prayer for the Davidic king (note the imperatival form in v. 1 and the jussive forms in vv. 16-17). It is not entirely clear if vv. 2-15 express a prayer or anticipate a future reign. The translation assumes a blend of petition and vision: (I) opening prayer (v. 1), followed by anticipated results if prayer is answered (vv. 2-7); (II) prayer (v. 8), followed by anticipated results if prayer is answered (vv. 9-14); (III) closing prayer (vv. 15-17). Whether a prayer, vision, or combination of the two, the psalm depicts the king’s universal rule of peace and prosperity. As such it is indirectly messianic, for the ideal it expresses will only be fully realized during the Messiah’s earthly reign. Verses 18-19 are a conclusion for Book 2 of the Psalter (Pss 42-72; cf. Ps 41:13, which contains a similar conclusion for Book 1), while v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter.
  2. Psalm 72:1 tn The preposition could be understood as indicating authorship (“Of Solomon”), but since the psalm is a prayer for a king, it may be that the superscription reflects a tradition that understood this as a prayer for Solomon.
  3. Psalm 72:1 tn Heb “O God, your judgments to [the] king give.”
  4. Psalm 72:1 sn Grant the king…Grant the king’s son. It is not entirely clear whether v. 1 envisions one individual or two. The phrase “the king’s son” in the second line may simply refer to “the king” of the first line, drawing attention to the fact that he has inherited his dynastic rule. Another option is that v. 1 envisions a co-regency between father and son (a common phenomenon in ancient Israel) or simply expresses a hope for a dynasty that champions justice.
  5. Psalm 72:1 tn Heb “and your justice to [the] son of [the] king.”
  6. Psalm 72:2 tn The prefixed verbal form appears to be an imperfect, not a jussive.
  7. Psalm 72:2 sn These people are called God’s oppressed ones because he is their defender (see Pss 9:12, 18; 10:12; 12:5).
  8. Psalm 72:3 tn Heb “[the] mountains will bear peace to the people, and [the] hills with justice.” The personified mountains and hills probably represent messengers who will sweep over the land announcing the king’s just decrees and policies. See Isa 52:7 and C. A. Briggs and E. G. Briggs, Psalms (ICC), 2:133.
  9. Psalm 72:4 tn Heb “judge [for].”
  10. Psalm 72:4 tn The prefixed verbal form appears to be an imperfect, not a jussive.
  11. Psalm 72:4 tn Heb “sons.”
  12. Psalm 72:5 tn In this context “fear” probably means “to demonstrate respect for the Lord’s power and authority by worshiping him and obeying his commandments.” See Ps 33:8. Some interpreters, with the support of the LXX, prefer to read וְיַאֲרִיךְ (veyaʾarikh, “and he [the king in this case] will prolong [days]”), that is, “will live a long time” (cf. NIV, NRSV).
  13. Psalm 72:5 tn God is the addressee (see vv. 1-2).
  14. Psalm 72:5 tn Heb “with [the] sun, and before [the] moon [for] a generation, generations.” The rare expression דּוֹר דּוֹרִים (dor dorim, “generation, generations”) occurs only here, in Ps 102:24, and in Isa 51:8.
  15. Psalm 72:6 tn That is, the king (see vv. 2, 4).
  16. Psalm 72:6 tn The rare term גֵּז (gez) refers to a sheep’s fleece in Deut 18:4 and Job 31:20, but to “mown” grass or crops here and in Amos 7:1.
  17. Psalm 72:6 tc The form in the Hebrew text appears to be an otherwise unattested noun. Many prefer to emend the form to a verb from the root זָרַף (zaraf). BHS suggests a Hiphil imperfect, third masculine plural יַזְרִיפוּ (yazrifu), while HALOT 283 s.v. *זרף prefers a Pilpel perfect, third masculine plural זִרְזְפוּ (zirzefu). The translation assumes the latter.
  18. Psalm 72:6 sn The imagery of this verse compares the blessings produced by the king’s reign to fructifying rains that cause the crops to grow.
  19. Psalm 72:7 tn Heb “sprout up,” like crops. This verse continues the metaphor of rain utilized in v. 6.
  20. Psalm 72:7 tn Heb “and [there will be an] abundance of peace until there is no more moon.”
  21. Psalm 72:8 tn The prefixed verbal form is a (shortened) jussive form, indicating this is a prayer of blessing.
  22. Psalm 72:8 sn From sea to sea. This may mean from the Mediterranean Sea in the west to the Dead Sea in the east. See Amos 8:12. The language of this and the following line also appears in Zech 9:10.
  23. Psalm 72:8 tn Heb “the river,” a reference to the Euphrates.
  24. Psalm 72:9 tn Or “islands.” The term here refers metonymically to those people who dwell in these regions.
  25. Psalm 72:9 sn As they bow down before him, it will appear that his enemies are licking the dust.
  26. Psalm 72:10 sn Tarshish was a distant western port, the precise location of which is uncertain.
  27. Psalm 72:10 sn Sheba was located in Arabia.
  28. Psalm 72:10 sn Seba was located in Africa.
  29. Psalm 72:12 tn The singular is representative. The typical needy individual here represents the entire group.
  30. Psalm 72:12 tn The singular is representative. The typical oppressed individual here represents the entire group.
  31. Psalm 72:13 tn The prefixed verb form is best understood as a defectively written imperfect (see Deut 7:16).
  32. Psalm 72:14 tn Or “redeem their lives.” The verb “redeem” casts the Lord in the role of a leader who protects members of his extended family in times of need and crisis (see Pss 19:14; 69:18).
  33. Psalm 72:14 tn Heb “their blood will be precious in his eyes.”
  34. Psalm 72:15 tn The prefixed verbal form is jussive, not imperfect. Because the form has the prefixed vav (ו), some subordinate it to what precedes as a purpose/result clause. In this case the representative poor individual might be the subject of this and the following verb, “so that he may live and give to him gold of Sheba.” But the idea of the poor offering gold is incongruous. It is better to take the jussive as a prayer with the king as subject of the verb. (Perhaps the initial vav is dittographic; note the vav at the end of the last form in v. 14.) The statement is probably an abbreviated version of the formula יְחִי הַמֶּלֶךְ (yekhi hammelekh, “may the king live”; see 1 Sam 10:24; 2 Sam 16:16; 1 Kgs 1:25, 34, 39; 2 Kgs 11:12).
  35. Psalm 72:15 tn Heb “and he will give to him some gold of Sheba.” The prefixed verbal form is understood as a jussive with a grammatically indefinite subject (“and may one give”). Of course, the king’s subjects, mentioned in the preceding context, are the tribute bearers in view here.
  36. Psalm 72:15 tn As in the preceding line, the prefixed verbal forms are understood as jussives with a grammatically indefinite subject (“and may one pray…and may one bless”). Of course, the king’s subjects, mentioned in the preceding context, are in view here.
  37. Psalm 72:16 tn The prefixed verbal form is jussive, not imperfect. The translation assumes the subject is impersonal (rather than the king).
  38. Psalm 72:16 tn The Hebrew noun פִסַּה (pissah; which appears here in the construct form) occurs only here in the OT. Perhaps the noun is related to the verbal root פָּשָׂה (pasah, “to spread,” see BDB 832 s.v.; the root appears as פָּסָה [pasah] in postbiblical Hebrew), which is used in postbiblical Hebrew of the rising sun’s rays spreading over the horizon and a tree’s branches spreading out (see Jastrow 1194 s.v. פסי, פָּסָה, פָּשָׂה). In Ps 72:16 a “spreading of grain” would refer to grain fields extending out over the land. C. A. Briggs and E. G. Briggs (Psalms [ICC], 2:139) emend the form to סְפִיחַ (sefiakh, “second growth”).
  39. Psalm 72:16 tn Heb “top” (singular).
  40. Psalm 72:16 tn That is, the grain.
  41. Psalm 72:16 tn According to the traditional accentuation of the MT, this verb belongs with what follows. See the translator’s note at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse.
  42. Psalm 72:16 tn The antecedent of the third masculine singular pronominal suffix is unclear. It is unlikely that the antecedent is אֶרֶץ (ʾerets, “earth”) because this noun is normally grammatically feminine. Perhaps רֹאשׁ (roʾsh, “top [of the mountains]”) is the antecedent. Another option is to understand the pronoun as referring to the king, who would then be viewed as an instrument of divine agricultural blessing (see v. 6).
  43. Psalm 72:16 tn Heb “fruit.”
  44. Psalm 72:16 tc According to the traditional accentuation of the MT, this verb belongs with what follows. See the note on the word “earth” at the end of the verse for a discussion of the poetic parallelism and interpretation of the verse. The present translation takes it with the preceding words, “like Lebanon its fruit” and emends the verb form from וְיָצִיצוּ (veyatsitsu; Qal imperfect third masculine plural with prefixed vav, [ו]) to יָצִיץ (yatsits; Qal imperfect third masculine singular). The initial vav is eliminated as dittographic (note the vav on the ending of the preceding form פִּרְיוֹ, piryo, “its/his fruit”) and the vav at the end of the form is placed on the following emended form (see the note on the word “crops”), yielding וַעֲמִיר (vaʿamir, “and [its] crops”).
  45. Psalm 72:16 tn Heb “like Lebanon.”
  46. Psalm 72:16 tc The MT has “from the city.” The translation assumes an emendation to עֲמִיר (ʿamir, “crops”).
  47. Psalm 72:16 tn The translation assumes that the verb צוּץ (tsuts, “flourish”) goes with the preceding line. The words “be as abundant” are supplied in the translation for clarification.
  48. Psalm 72:16 tc The traditional accentuation and vocalization of the MT differ from the text assumed by the present translation. The MT reads as follows: “May there be an abundance of grain in the earth, / and on the tops of the mountains! / May its [or “his”?] fruit [trees?] rustle like [the trees of] Lebanon! / May they flourish from the city, like the grass of the earth!” If one follows the MT, then it would appear that the “fruit” of the third line is a metaphorical reference to the king’s people, who flow out from the cities to populate the land (see line 4). Elsewhere in the OT people are sometimes compared to grass that sprouts up from the land (see v. 7, as well as Isa 27:6; Pss 92:7; 103:15). The translation understands a different poetic structural arrangement and, assuming the emendations mentioned in earlier notes, interprets each line of the verse to be a prayer for agricultural abundance.
  49. Psalm 72:17 tn Heb “may his name [be] permanent.” The prefixed verbal form is jussive, not imperfect.
  50. Psalm 72:17 tn Heb “before the sun may his name increase.” The Kethib (consonantal text) assumes יָנִין (yanin; a Hiphil of the verbal root נִין, nin) or יְנַיֵן (yenayen; a Piel form), while the Qere (marginal reading) assumes יִנּוֹן (yinnon; a Niphal form). The verb נִין occurs only here, though a derived noun, meaning “offspring,” appears elsewhere (see Isa 14:22). The verb appears to mean “propagate, increase” (BDB 630 s.v. נוּן, נִין) or “produce shoots, get descendants” (HALOT 696 s.v. נין). In this context this appears to be a prayer for a lasting dynasty that will keep the king’s name and memory alive.
  51. Psalm 72:17 tn Heb “may they bless one another by him,” that is, use the king’s name in their blessing formulae because he is a prime example of one blessed by God (for examples of such blessing formulae, see Gen 48:20 and Ruth 4:11). There is some debate on whether the Hitpael form of בָּרַךְ (barakh, “bless”) is reflexive-reciprocal (as assumed in the present translation) or passive. The Hitpael of בָּרַךְ occurs in five other passages, including the hotly debated Gen 22:18 and 26:4. In these two texts one could understand the verb form as passive and translate, “all the nations of the earth will be blessed through your offspring,” or one could take the Hitpael as reflexive or reciprocal and translate, “all the nations of the earth will pronounce blessings [i.e., on themselves or one another] by your offspring.” In the first instance Abraham’s (or Isaac’s) offspring are viewed as a channel of divine blessing. In the second instance they are viewed as a prime example of blessing that will appear as part of the nations’ blessing formulae, but not necessarily as a channel of blessing to the nations. In Deut 29:18 one reads: “When one hears the words of this covenant [or “oath”] and invokes a blessing on himself (Hitpael of בָּרַךְ) in his heart, saying: ‘I will have peace, even though I walk with a rebellious heart.’” In this case the Hitpael is clearly reflexive, as the phrases “in his heart” and “I will have peace” indicate. The Hitpael of בָּרַךְ appears twice in Isaiah 65:16: “The one who invokes a blessing on himself (see Deut 9:18) in the land will invoke that blessing by the God of truth; and the one who makes an oath in the land will make that oath by the God of truth.” A passive nuance does not fit here. The parallel line, which mentions making an oath, suggests that the Hitpael of בָּרַךְ refers here to invoking a blessing. Both pronouncements of blessing and oaths will appeal to God as the one who rewards and judges, respectively. Jer 4:2 states: “If you swear, ‘As surely as the Lord lives,’ with truth, integrity, and honesty, then the nations will pronounce blessings by him and boast in him.” A passive nuance might work (“the nations will be blessed”), but the context refers to verbal pronouncements (swearing an oath, boasting), suggesting that the Hitpael of בָּרַךְ refers here to invoking a blessing. The logic of the verse seems to be as follows: If Israel conducts its affairs with integrity, the nation will be favored by the Lord, which will in turn attract the surrounding nations to Israel’s God. To summarize, while the evidence might leave the door open for a passive interpretation, there is no clear cut passive use. Usage favors a reflexive or reciprocal understanding of the Hitpael of בָּרַךְ. In Ps 72:17 the Hitpael of בָּרַךְ is followed by the prepositional phrase בוֹ (vo, “by him”). The verb could theoretically be taken as passive, “may all the nations be blessed through him” (cf. NIV, NRSV), because the preceding context describes the positive effects of this king’s rule on the inhabitants of the earth. But the parallel line, which employs the Piel of אָשַׁר (ʾashar) in a factitive/declarative sense, “regard as happy, fortunate,” suggests a reflexive or reciprocal nuance for the Hitpael of בָּרַךְ here. If the nations regard the ideal king as a prime example of one who is fortunate or blessed, it is understandable that they would use his name in their pronouncements of blessing.
  52. Psalm 72:17 tn Heb “all the nations, may they regard him as happy.” The Piel is used here in a delocutive sense (“regard as”).
  53. Psalm 72:18 tn Heb “[be] blessed.” See Pss 18:46; 28:6; 31:21; 41:13.
  54. Psalm 72:18 tn Heb “[the] one who does amazing things by himself.”
  55. Psalm 72:19 tn Heb “[be] blessed.”
  56. Psalm 72:19 tn Or “glory.”
  57. Psalm 72:19 tn Heb “surely and surely” (אָמֵן וְאָמֵן [ʾamen veʾamen], i.e., “Amen and amen”). This is probably a congregational response of agreement to the immediately preceding statement about the propriety of praising God.
  58. Psalm 72:20 tn Heb “the prayers of David, son of Jesse, are concluded.” As noted earlier, v. 20 appears to be a remnant of an earlier collection of psalms or an earlier edition of the Psalter. In the present arrangement of the Book of Psalms, not all psalms prior to this are attributed to David (see Pss 1-2, 10, 33, 42-50, 66-67, 71-72) and several psalms attributed to David appear after this (see Pss 86, 101, 103, 108-110, 122, 124, 131, 138-145).
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1 Kings 1:1-2:11
New English Translation

Adonijah Tries to Seize the Throne

1 King David was very old;[a] even when they covered him with blankets,[b] he could not get warm. 2 His servants advised[c] him, “A young virgin must be found for our master, the king,[d] to take care of the king’s needs[e] and serve as his nurse. She can also sleep with you[f] and keep our master, the king, warm.”[g] 3 So they looked through all Israel[h] for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 4 The young woman was very beautiful; she became the king’s nurse and served him, but the king was not intimate with her.[i]

5 Now Adonijah, son of David and Haggith,[j] was promoting himself,[k] boasting,[l] “I will be king!” He managed to acquire[m] chariots and horsemen, as well as fifty men to serve as his royal guard.[n] 6 (Now his father had never corrected[o] him[p] by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom.[q]) 7 He collaborated[r] with Joab son of Zeruiah and with Abiathar the priest, and they supported[s] him.[t] 8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors[u] did not ally themselves[v] with Adonijah. 9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons,[w] as well as all the men of Judah, the king’s servants. 10 But he did not invite Nathan the prophet, Benaiah, the elite warriors,[x] or his brother Solomon.

11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you[y] that Haggith’s son Adonijah has become king behind our master David’s back?[z] 12 Now[aa] let me give you some advice as to how[ab] you can save your life and your son Solomon’s life. 13 Visit[ac] King David and say to him, ‘My master, O king, did you not solemnly promise[ad] your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’ 14 While[ae] you are still there speaking to the king, I will arrive[af] and verify your report.”[ag]

15 So Bathsheba visited the king in his private quarters.[ah] (The king was very old, and Abishag the Shunammite was serving the king.) 16 Bathsheba bowed down on the floor before[ai] the king. The king said, “What do you want?” 17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 18 But now, look, Adonijah has become king! But you,[aj] my master the king, are not even aware of it![ak] 19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 20 Now,[al] my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne.[am] 21 If a decision is not made,[an] when my master the king is buried with his ancestors,[ao] my son Solomon and I[ap] will be considered state criminals.”[aq]

22 Just then,[ar] while she was still speaking to the king, Nathan the prophet arrived. 23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor.[as] 24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’? 25 For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king’s sons, the army commanders, and Abiathar the priest. At this moment[at] they are having a feast[au] in his presence, and they have declared, ‘Long live King Adonijah!’[av] 26 But he did not invite me—your servant—or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon. 27 Has my master the king authorized this without informing your servants[aw] who should succeed my master the king on his throne?”[ax]

David Picks Solomon as His Successor

28 King David responded,[ay] “Summon Bathsheba!”[az] She came and stood before the king.[ba] 29 The king swore an oath: “As certainly as the Lord lives (he who has rescued me[bb] from every danger), 30 I will keep[bc] today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’” 31 Bathsheba bowed down to the king with her face to the floor[bd] and said, “May my master, King David, live forever!”

32 King David said, “Summon Zadok the priest, Nathan the prophet,[be] and Benaiah son of Jehoiada.” They came before the king, 33 and he[bf] told them, “Take your master’s[bg] servants with you, put my son Solomon on my mule, and lead him down to Gihon.[bh] 34 There Zadok the priest and Nathan the prophet will anoint[bi] him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’ 35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed[bj] that he will be ruler over Israel and Judah.” 36 Benaiah son of Jehoiada responded[bk] to the king: “So be it![bl] May the Lord God of my master the king confirm it![bm] 37 As the Lord is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!”[bn]

38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites[bo] went down, put Solomon on King David’s mule, and led him to Gihon. 39 Zadok the priest took a horn filled with olive oil[bp] from the tent and poured it on[bq] Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!” 40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake.[br]

41 Now Adonijah and all his guests heard the commotion just as they had finished eating.[bs] When Joab heard the sound of the trumpet, he asked, “Why is there such a noisy commotion in the city?”[bt] 42 As he was still speaking, Jonathan[bu] son of Abiathar the priest arrived. Adonijah said, “Come in, for[bv] an important man like you must be bringing good news.”[bw] 43 Jonathan replied[bx] to Adonijah: “No![by] Our master[bz] King David has made Solomon king. 44 The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king’s mule. 45 Then Zadok the priest and Nathan the prophet anointed[ca] him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear. 46 Furthermore, Solomon has assumed the royal throne.[cb] 47 The king’s servants have even come to congratulate[cc] our master[cd] King David, saying, ‘May your God[ce] make Solomon more famous than you and make him an even greater king than you!’[cf] Then the king leaned[cg] on the bed 48 and said[ch] this: ‘The Lord God of Israel is worthy of praise because[ci] today he has placed a successor on my throne and allowed me to see it.’”[cj]

49 All of Adonijah’s guests panicked;[ck] they jumped up and rushed off their separate ways. 50 Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar.[cl] 51 Solomon was told, “Look, Adonijah fears you;[cm] see, he has taken hold of the horns of the altar, saying, ‘May King Solomon solemnly promise[cn] me today that he will not kill his servant with the sword.’” 52 Solomon said, “If he is a loyal subject,[co] not a hair of his head will be harmed, but if he is found to be a traitor,[cp] he will die.” 53 King Solomon sent men to bring him down[cq] from the altar. He came and bowed down to King Solomon, and Solomon told him, “Go home.”[cr]

David’s Final Words to Solomon

2 When David was close to death,[cs] he told[ct] Solomon his son: 2 “I am about to die.[cu] Be strong and become a man! 3 Do the job the Lord your God has assigned you[cv] by following his instructions[cw] and obeying[cx] his rules, commandments, regulations, and laws as written in the law of Moses. Then you will succeed in all you do and seek to accomplish,[cy] 4 and the Lord will fulfill his promise to me,[cz] ‘If your descendants watch their step[da] and live faithfully in my presence[db] with all their heart and being,[dc] then,’ he promised,[dd] ‘you will not fail to have a successor on the throne of Israel.’[de]

5 “You know what Joab son of Zeruiah did to me—how he murdered two commanders of the Israelite armies, Abner son of Ner and Amasa son of Jether.[df] During peacetime he struck them down as if in battle;[dg] when he shed their blood, he stained the belt on his waist and the sandals on his feet.[dh] 6 Do to him what you think is appropriate,[di] but don’t let him live long and die a peaceful death.[dj]

7 “Treat fairly[dk] the sons of Barzillai of Gilead and provide for their needs,[dl] because they helped me[dm] when I had to flee from your brother Absalom.

8 “Note well, you still have to contend with Shimei son of Gera, the Benjaminite from Bahurim,[dn] who tried to call down upon me a horrible judgment when I went to Mahanaim.[do] He came down and met me at the Jordan, and I solemnly promised[dp] him by the Lord, ‘I will not strike you down[dq] with the sword.’ 9 But now[dr] don’t treat him as if he were innocent. You are a wise man and you know how to handle him;[ds] make sure he has a bloody death.”[dt]

10 Then David passed away[du] and was buried in the City of David.[dv] 11 David reigned over Israel forty years; he reigned in Hebron seven years, and in Jerusalem thirty-three years.

Footnotes

  1. 1 Kings 1:1 tn Heb “was old, coming into the days” (i.e., advancing in years).
  2. 1 Kings 1:1 tn Or “garments.”
  3. 1 Kings 1:2 tn Heb “said to.”
  4. 1 Kings 1:2 tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).
  5. 1 Kings 1:2 tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).
  6. 1 Kings 1:2 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
  7. 1 Kings 1:2 tn Heb “and my master, the king, will be warm.”
  8. 1 Kings 1:3 tn Heb “through all the territory of Israel.”
  9. 1 Kings 1:4 tn Heb “did not know her.” The verb יָדַע (yadaʿ, “to know”) is a euphemism for sexual relations.
  10. 1 Kings 1:5 tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).
  11. 1 Kings 1:5 tn Heb “lifting himself up.”
  12. 1 Kings 1:5 tn Heb “saying.”
  13. 1 Kings 1:5 tn Or “he acquired for himself.”
  14. 1 Kings 1:5 tn Heb “to run ahead of him.”
  15. 1 Kings 1:6 tn Or “disciplined.”
  16. 1 Kings 1:6 tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.
  17. 1 Kings 1:6 tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).
  18. 1 Kings 1:7 tn Heb “his words were.”
  19. 1 Kings 1:7 tn Heb “helped after” (i.e., stood by).
  20. 1 Kings 1:7 tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
  21. 1 Kings 1:8 tn Or “bodyguard” (Heb “mighty men”).
  22. 1 Kings 1:8 tn Heb “were not.”
  23. 1 Kings 1:9 tc The ancient Greek version omits this appositional phrase.
  24. 1 Kings 1:10 tn Or “bodyguard” (Heb “mighty men”).
  25. 1 Kings 1:11 tn Heb “Have you not heard?”
  26. 1 Kings 1:11 tn Heb “and our master David does not know.”
  27. 1 Kings 1:12 tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
  28. 1 Kings 1:12 tn Or “so that.”
  29. 1 Kings 1:13 tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
  30. 1 Kings 1:13 tn Or “swear an oath to.”
  31. 1 Kings 1:14 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.
  32. 1 Kings 1:14 tc The Hebrew text reads, “I will come after you.”
  33. 1 Kings 1:14 tn Heb “fill up [i.e., confirm] your words.”
  34. 1 Kings 1:15 tn Or “bedroom.”
  35. 1 Kings 1:16 tn Heb “bowed low and bowed down to.”
  36. 1 Kings 1:18 tc Instead of עַתָּה (ʿattah, “now”) many Hebrew mss, along with the Old Greek, Syriac Peshitta, and Latin Vulgate, have the similar sounding independent pronoun אַתָּה (ʾattah, “you”). This reading is followed in the present translation.
  37. 1 Kings 1:18 tn Heb “you do not know [about it].”
  38. 1 Kings 1:20 tc Many Hebrew mss have עַתָּה (ʿattah, “now”) rather than the similar sounding independent pronoun אַתָּה (ʾattah, “you”).
  39. 1 Kings 1:20 tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”
  40. 1 Kings 1:21 tn The words “if a decision is not made” are added for clarification.
  41. 1 Kings 1:21 tn Heb “lies down with his fathers.”
  42. 1 Kings 1:21 tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.
  43. 1 Kings 1:21 tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”
  44. 1 Kings 1:22 tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.
  45. 1 Kings 1:23 tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”
  46. 1 Kings 1:25 tn Heb “look.”
  47. 1 Kings 1:25 tn Heb “eating and drinking.”
  48. 1 Kings 1:25 tn Heb “let the king, Adonijah, live!”
  49. 1 Kings 1:27 tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, “your servant.”
  50. 1 Kings 1:27 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”
  51. 1 Kings 1:28 tn Heb “answered and said.”
  52. 1 Kings 1:28 sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).
  53. 1 Kings 1:28 tn Heb “she came before the king and stood before the king.”
  54. 1 Kings 1:29 tn Or “ransomed my life.”
  55. 1 Kings 1:30 tn Or “carry out, perform.”
  56. 1 Kings 1:31 tn Heb “bowed low, face [to] the ground, and bowed down to the king.”
  57. 1 Kings 1:32 sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.
  58. 1 Kings 1:33 tn Heb “the king.”
  59. 1 Kings 1:33 tn The plural form is used in the Hebrew text to indicate honor and authority.
  60. 1 Kings 1:33 tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”
  61. 1 Kings 1:34 tn Or “designate” (i.e., by anointing with oil).
  62. 1 Kings 1:35 tn Or “commanded.”
  63. 1 Kings 1:36 tn Heb “answered and said.”
  64. 1 Kings 1:36 tn Or “Amen.”
  65. 1 Kings 1:36 tn Heb “So may the Lord God of my master the king say.”
  66. 1 Kings 1:37 tn Heb “and may he make his throne greater than the throne of my master King David.”
  67. 1 Kings 1:38 sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.
  68. 1 Kings 1:39 tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.
  69. 1 Kings 1:39 tn Or “anointed.”
  70. 1 Kings 1:40 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqaʿ, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.
  71. 1 Kings 1:41 tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”
  72. 1 Kings 1:41 tn Heb “Why is the city’s sound noisy?”
  73. 1 Kings 1:42 tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look” draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.
  74. 1 Kings 1:42 tn Or “surely.”
  75. 1 Kings 1:42 tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (ʾish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.
  76. 1 Kings 1:43 tn Heb “answered and said.”
  77. 1 Kings 1:43 tn For a similar use of אֲבָל (ʾaval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.
  78. 1 Kings 1:43 tn The plural form is used in the Hebrew text to indicate honor and authority.
  79. 1 Kings 1:45 tn I.e., designated by anointing with oil.
  80. 1 Kings 1:46 tn Heb “And also Solomon sits on the throne of the kingdom.”
  81. 1 Kings 1:47 tn Heb “to bless.”
  82. 1 Kings 1:47 tn The plural form is used in the Hebrew text to indicate honor and authority.
  83. 1 Kings 1:47 tc Many Hebrew mss agree with the Qere in reading simply “God.”
  84. 1 Kings 1:47 tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.
  85. 1 Kings 1:47 tn Or “bowed down; worshiped.”
  86. 1 Kings 1:48 tn The Hebrew text reads, “and the king said.”
  87. 1 Kings 1:48 tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (ʾasher, “who; because”) introduces the reason why the one being blessed deserves the honor.
  88. 1 Kings 1:48 tn Heb “and my eyes are seeing.”
  89. 1 Kings 1:49 tn Or “were afraid, trembled.”
  90. 1 Kings 1:50 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.
  91. 1 Kings 1:51 tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.
  92. 1 Kings 1:51 tn Or “swear an oath to.”
  93. 1 Kings 1:52 tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (ʾish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).
  94. 1 Kings 1:52 tn Heb “but if evil is found in him.”
  95. 1 Kings 1:53 tn Heb “sent and they brought him down.”
  96. 1 Kings 1:53 tn Heb “Go to your house.”
  97. 1 Kings 2:1 tn Heb “and the days of David approached to die.”
  98. 1 Kings 2:1 tn Or “commanded.”
  99. 1 Kings 2:2 tn Heb “going the way of all the earth.”
  100. 1 Kings 2:3 tn Heb “keep the charge of the Lord your God.”
  101. 1 Kings 2:3 tn Heb “by walking in his ways.”
  102. 1 Kings 2:3 tn Or “keeping.”
  103. 1 Kings 2:3 tn Heb “then you will cause to succeed all which you do and all which you turn there.”
  104. 1 Kings 2:4 tn Heb “then the Lord will establish his word which he spoke to me, saying.”
  105. 1 Kings 2:4 tn Heb “guard their way.”
  106. 1 Kings 2:4 tn Heb “by walking before me in faithfulness.”
  107. 1 Kings 2:4 tn Or “soul.”
  108. 1 Kings 2:4 tn Heb “saying.”
  109. 1 Kings 2:4 tn Heb “there will not be cut off from you a man from upon the throne of Israel.”
  110. 1 Kings 2:5 tn Heb “what he did to the two commanders…and he killed them.”
  111. 1 Kings 2:5 tn Heb “he shed the blood of battle in peace.”
  112. 1 Kings 2:5 tn Heb “and he shed the blood of battle on his belt which is on his waist and on his sandal[s] which are on his feet.” That is, he covered himself with guilt and his guilt was obvious to all who saw him.
  113. 1 Kings 2:6 tn Heb “according to your wisdom.”
  114. 1 Kings 2:6 tn Heb “and do not bring down his grey hair in peace [to] Sheol.”
  115. 1 Kings 2:7 tn Heb “do loyalty with”; or “act faithfully toward.”
  116. 1 Kings 2:7 tn Heb “and let them be among the ones who eat [at] your table.”
  117. 1 Kings 2:7 tn Heb “thus drew near to.”
  118. 1 Kings 2:8 tn Heb “Look, with you is Shimei….”
  119. 1 Kings 2:8 tn Heb “and he cursed me with a horrible curse on the day I went to Mahanaim.”
  120. 1 Kings 2:8 tn Or “swore an oath to.”
  121. 1 Kings 2:8 tn Heb “kill you.”
  122. 1 Kings 2:9 tc The Lucianic recension of the Old Greek and the Vulgate have here “you” rather than “now.” The two words are homonyms in Hebrew.
  123. 1 Kings 2:9 tn Heb “what you should do to him.”
  124. 1 Kings 2:9 tn Heb “bring his grey hair down in blood [to] Sheol.”
  125. 1 Kings 2:10 tn Heb “and David lay down with his fathers.”
  126. 1 Kings 2:10 sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
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