1 Kings 1:27
Is this thing done by my lord the king, and you have not showed it to your servant, who should sit on the throne of my lord the king after him?
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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.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. 21. 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. Thou hast not showed it unto 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, or God had since made some revelation contrary to the former, thou wouldst have acquainted me with it, as being both a prophet of the Lord, and one whom thou hast always found faithful to thee, and to whom thou hast used to communicate thy secret counsels. 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.

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.

27. shewed it unto thy servant] There is a various reading, ‘thy servants,’ but the A. V. gives the better sense. There was a special reason why Nathan should know of all that was done in respect of the succession, which did not apply to the rest of David’s court.Verse 27. - Is this thing done [אִם = an, or perhaps, num, "Is it then the case that," etc.] by [lit., from with] my lord the king [i.e., with his privity and by his appointment], and thou hast not showed it unto thy servant [Hebrews "made thy servant know." Nathan submits that he has a strong claim (2 Samuel 12:25) to be informed, should there be any change in the king's plans], who should sit upon the throne of my lord the king after him? [Same expression as in ver. 20. The repetition was well calculated to impress upon the king the importance of nominating a successor at once. 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" (1 Kings 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 1 Kings 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 1 Kings 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).

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