1 Kings 1:16
And Bathsheba bowed, and did obeisance to the king. And the king said, What would you?
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1:11-31 Observe Nathan's address to Bathsheba. Let me give thee counsel how to save thy own life, and the life of thy son. Such as this is the counsel Christ's ministers give us in his name, to give all diligence, not only that no man take our crown, Re 3:11, but that we save our lives, even the lives of our souls. David made a solemn declaration of his firm cleaving to his former resolution, that Solomon should be his successor. Even the recollection of the distresses from which the Lord redeemed him, increased his comfort, inspired his hopes, and animated him to his duty, under the decays of nature and the approach of death.Bath-sheba bowed, like the woman of Tekoah 2 Samuel 14:4, with the humble prostration of a suppliant. Hence, the king's question, "What wouldest thou?" 11-27. Nathan spake unto Bath-sheba … let me … give thee counsel, &c.—The revolt was defeated by this prophet, who, knowing the Lord's will (2Sa 7:12; 1Ch 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 (De 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 (2Sa 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. No text from Poole on this verse. 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?

And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
16. bowed and did obeisance] After the fashion of Orientals in the presence of a monarch.Verse 16. - And Bathsheba bowed, and did obeisance [cf. 2 Samuel 14:4. But we are hardly justified in seeing here "more than the ordinary Eastern salutation" (Rawlinson). The Jewish court seems to have been very ceremonious and stately (1 Samuel 24:8; 2 Samuel 19:24). The king was the representative of Heaven]. And the king said, What wouldest thou [marg., What to thee? Not necessarily, What thy supplication? (as Rawlinson). It rather means generally, "What thy business?" Quid tibi, not quid petis. Adonijah commenced his usurpation, like Absalom (2 Samuel 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 2 Samuel 7:17 and Joshua 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.
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