1 Kings 11:22
Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.
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11:14-25 While Solomon kept close to God and to his duty, there was no enemy to give him uneasiness; but here we have an account of two. If against us, he can make us fear even the least, and the very grasshopper shall be a burden. Though they were moved by principles of ambition or revenge, God used them to correct Solomon.That Hadad should wait for the death of Joab before requesting leave to return to Idumaea shows how terrible an impression had been made by the severe measures which that commander had carried out twenty-five or thirty years previously 1 Kings 11:16. The inability of refugees to depart from an Oriental court without the king's leave, and his unwillingness ordinarily to grant leave, are illustrated by many passages in the history of Persia. 1Ki 11:14-40. Solomon's Adversaries.

14-25. the Lord stirred up an adversary—that is, permitted him, through the impulse of his own ambition, or revenge, to attack Israel. During the war of extermination, which Joab carried on in Edom (2Sa 8:13), this Hadad, of the royal family, a mere boy when rescued from the sword of the ruthless conqueror, was carried into Egypt, hospitably entertained, and became allied with the house of the Egyptian king. In after years, the thought of his native land and his lost kingdom taking possession of his mind, he, on learning the death of David and Joab, renounced the ease, possessions, and glory of his Egyptian residence, to return to Edom and attempt the recovery of his ancestral throne. The movements of this prince seem to have given much annoyance to the Hebrew government; but as he was defeated by the numerous and strong garrisons planted throughout the Edomite territory, Hadad seems to have offered his services to Rezon, another of Solomon's adversaries (1Ki 11:23-25). This man, who had been general of Hadadezer and, on the defeat of that great king, had successfully withdrawn a large force, went into the wilderness, led a predatory life, like Jephthah, David, and others, on the borders of the Syrian and Arabian deserts. Then, having acquired great power, he at length became king in Damascus, threw off the yoke, and was "the adversary of Israel all the days of Solomon." He was succeeded by Hadad, whose successors took the official title of Ben-hadad from him, the illustrious founder of the powerful kingdom of Damascene-Syria. These hostile neighbors, who had been long kept in check by the traditional fame of David's victories, took courage; and breaking out towards the latter end of Solomon's reign, they must have not only disturbed his kingdom by their inroads, but greatly crippled his revenue by stopping his lucrative traffic with Tadmor and the Euphrates.

No text from Poole on this verse.

Then Pharaoh said unto him, but what hast thou lacked with me,.... Either of an equipage suitable to his birth and marriage, or of provisions for his household, or of honour and respect, or of any favour from him:

that, behold, thou seekest to go into thine own country? as if not well used where he was, or would be better provided for there:

and he answered, nothing; he wanted nothing at all, had all he could wish for:

howbeit, let me go in any wise: he had such an extreme desire to go, that he begged it might not be denied him on any account; whether he acquainted Pharaoh with his view in this request is not said, but it is probable he did, and it is certain Pharaoh gave him leave to go, see 1 Kings 11:25.

Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? And he answered, Nothing: howbeit let me go in any wise.
22. And he answered, Nothing] The Hebrew has for the last word only the simple negative ‘Not.’ (See A.V. marg.) The verb ‘I have lacked’ is to be supplied.

let me go in any wise] The verb is not the same as that translated ‘go’ in the former part of the verse. The R.V. marks the difference by rendering depart here, as the word corresponds to that so translated in 21.

Here the LXX. (Vat.) has in addition ‘And Hadad (Ἄδερ) returned to his own land. This is the evil which Hadad: and he was indignant against Israel, and reigned in the land of Edom.’ Then 1 Kings 11:23-25 are omitted, having been partly represented by the additions to 1 Kings 11:14 noticed above.

Verse 22. - Then Pharaoh said unto him, But what hast thou lacked with me, that, behold, thou seekest to go to thine own country? [The natural inquiry of Eastern courtesy.] And he answered, Nothing: howbeit let me go in any wise. [Heb. thou shalt surely send me away. Rawlinson says, "There is a remarkable abruptness in this termination." But we must remember how unfinished, to our eyes, Scripture narratives constantly seem. There is no need, consequently, to suspect any accidental omission from the Hebrew text. The LXX., it is true, adds, "and Ader departed," etc., but this may be inferred from vers. 14, 25. And Hadad's persistent desire to depart, for which he assigns no reason, is suggestive of the thoughts which were stirring in his soul. "The keen remembrance of his native land, his lost kingdom, and the slaughter of all his house, gathered strength within him; and all the ease and princely honour which he enjoyed in Egypt availed not against the claims of ambition, vengeance, and patriotism" (Kitto).] 1 Kings 11:22When Hadad heard in Egypt of the death of David and Joab, he asked permission of Pharaoh to return to his own country. Pharaoh replied, "What is there lacking to thee with me?" This answer was a pure expression of love and attachment to Hadad, and involved the request that he would remain. But Hadad answered, "No, but let me go." We are not told that Pharaoh then let him go, but this must be supplied; just as in Numbers 10:32 we are not told what Hobab eventually did in consequence of Moses' request, but it has to be supplied from the context. The return of Hadad to his native land is clearly to be inferred from the fact that, according to 1 Kings 11:14, 1 Kings 11:25, he rose up as an adversary of Solomon.

(Note: The lxx have supplied what is missing e conjectura: καὶ ἀνέστρεψεν Ἄδερ (i.e., Hadad) εἰς τὴν γῆν αὐτοῦ· αὑτὴ ἡ κακία ἥν ἐποίησεν Ἄδερ· καὶ ἐβαρυθύμησεν Ἰσραήλ, καὶ ἐβασίλευσεν ἐν γῇ Ἐδώμ. Thenius proposes to alter the Hebrew text accordingly, and draws this conclusion, that "shortly after the accession of Solomon, Hadad, having returned from Egypt, wrested from the power of the Israelites the greatest part of Edom, probably the true mountain-land of Edom, so that certain places situated in the plain, particularly Ezion-geber, remained in the hands of the Israelites, and intercourse could be maintained with that port through the Arabah, even though not quite without disturbance." This conclusion, which is described as "historical," is indeed at variance with 1 Kings 22:48, according to which Edom had no king even in the time of Jehoshaphat, but only a vicegerent, and also with 2 Kings 8:20, according to which it was not till the reign of Jehoshaphat's son Joram that Edom fell away from Judah. But this discrepancy Thenius sets aside by the remark at 1 Kings 22:48, that in Jehoshaphat's time the family of Hadad had probably died out, and Jehoshaphat prudently availed himself of the disputes which arose concerning the succession to enforce Judah's right of supremacy over Edom, and to appoint first a vicegerent and then a new king, though perhaps one not absolutely dependent upon him. But this conjecture as to the relation in which Jehoshaphat stood to Edom is proved to be an imaginary fiction by the fact that, although this history does indeed mention a revolt of the Edomites from Judah (2 Chronicles 20; see at 1 Kings 22:48), it not only says nothing whatever about the dying out of the royal family of Hadad or about disputes concerning the succession, but it does not even hint at them. - But with regard to the additions made to this passage by the lxx, to which even Ewald (Gesch. iii. p. 276) attributes historical worth, though without building upon them such confident historical combinations as Thenius, we may easily convince ourselves of their critical worthlessness, if we only pass our eye over the whole section (1 Kings 11:14-25), instead of merely singling out those readings of the lxx which support our preconceived opinions, and overlooking all the rest, after the thoroughly unscientific mode of criticism adopted by a Thenius or Bttcher. For example, the lxx have connected together the two accounts respecting the adversaries Hadad and Rezon who rose up against Solomon (1 Kings 11:14 and 1 Kings 11:23), which are separated in the Hebrew text, and have interpolated what is sated concerning Rezon in 1 Kings 11:23 and 1 Kings 11:24 after האדמי in 1 Kings 11:14, and consequently have been obliged to alter וגו שׂטן ויהי in 1 Kings 11:25 into καὶ ἦσαν Σατάν, because they had previously cited Hadad and Rezon as adversaries, whereas in the Hebrew text these words apply to Rezon alone. But the rest of 1 Kings 11:25, namely the words from ואת־רעה onwards, they have not given till the close of 1 Kings 11:22 (lxx); and in order to connect this with what precedes, they have interpolated the words καὶ ἀνέστρεψεν Ἄδερ εἰς τὴν γῆν αὐτοῦ. The Alexandrians were induced to resort to this intertwining of the accounts concerning Hadad and Rezon, which are kept separate in the Hebrew text, partly by the fact that Hadad and Rezon are introduced as adversaries of Solomon with the very same words (1 Kings 11:14 and 1 Kings 11:23), but more especially by the fact that in 1 Kings 11:25 of the Hebrew text the injury done to Solomon by Hadad is merely referred to in a supplementary manner in connection with Rezon's enterprise, and indeed is inserted parenthetically within the account of the latter. The Alexandrian translators did not know what to make of this, because they did not understand ואת־הרעה and took ואת for זאת, αὕτη ἡ κακία. With this reading ויּקץ which follows was necessarily understood as referring to Hadad; and as Hadad was an Edomite, על־ארם ויּמלך had to be altered into ἐβασίλευσεν ἐν γῇ Ἐδώμ. Consequently all the alterations of the lxx in this section are simply the result of an arbitrary treatment of the Hebrew text, which they did not really understand, and consist of a collocation of all that is homogeneous, as every reader of this translation who is acquainted with the original text must see so clearly even at the very beginning of the chapter, where the number of Solomon's wives is taken from 1 Kings 11:3 of the Hebrew text and interpolated into 1 Kings 11:1, that, as Thenius observes, "the true state of the case can only be overlooked from superficiality of observation or from preconceived opinion.")

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