Let Zadok the priest and Nathan the prophet anoint him there as king over Israel, and blow the trumpet and say, Long
live King Solomon! 35
Then you shall come up after him, and he shall come and sit on my throne and be king in my place; for I have appointed him to be ruler over Israel and Judah. 36
Benaiah the son of Jehoiada answered the king and said, Amen! Thus may the LORD
, the God of my lord the king, say. 37
As the LORD
has been with my lord the king, so may He be with Solomon, and make his throne greater than the throne of my lord King David!
Solomon Anointed King
38So Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites went down and had Solomon ride on King Davids mule, and brought him to Gihon. 39Zadok the priest then took the horn of oil from the tent and anointed Solomon. Then they blew the trumpet, and all the people said, Long live King Solomon! 40All the people went up after him, and the people were playing on flutes and rejoicing with great joy, so that the earth shook at their noise.
41Now Adonijah and all the guests who were with him heard it as they finished eating. When Joab heard the sound of the trumpet, he said, Why is the city making such an uproar? 42While he was still speaking, behold, Jonathan the son of Abiathar the priest came. Then Adonijah said, Come in, for you are a valiant man and bring good news. 43But Jonathan replied to Adonijah, No! Our lord King David has made Solomon king. 44The king has also sent with him Zadok the priest, Nathan the prophet, Benaiah the son of Jehoiada, the Cherethites, and the Pelethites; and they have made him ride on the kings mule. 45Zadok the priest and Nathan the prophet have anointed him king in Gihon, and they have come up from there rejoicing, so that the city is in an uproar. This is the noise which you have heard. 46Besides, Solomon has even taken his seat on the throne of the kingdom. 47Moreover, the kings servants came to bless our lord King David, saying, May your God make the name of Solomon better than your name and his throne greater than your throne! And the king bowed himself on the bed. 48The king has also said thus, Blessed be the LORD, the God of Israel, who has granted one to sit on my throne today while my own eyes see it.
49Then all the guests of Adonijah were terrified; and they arose and each went on his way. 50And Adonijah was afraid of Solomon, and he arose, went and took hold of the horns of the altar. 51Now it was told Solomon, saying, Behold, Adonijah is afraid of King Solomon, for behold, he has taken hold of the horns of the altar, saying, Let King Solomon swear to me today that he will not put his servant to death with the sword. 52Solomon said, If he is a worthy man, not one of his hairs will fall to the ground; but if wickedness is found in him, he will die. 53So King Solomon sent, and they brought him down from the altar. And he came and prostrated himself before King Solomon, and Solomon said to him, Go to your house.
Parallel VersesAmerican Standard Version
and let Zadok the priest and Nathan the prophet anoint him there king over Israel; and blow ye the trumpet, and say, Long live king Solomon.
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.
Darby Bible Translation
and let Zadok the priest and Nathan the prophet anoint him there king over Israel; and blow ye with the trumpet, and say, Long live king Solomon!
English Revised Version
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.
Webster's Bible Translation
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.
World English Bible
Let Zadok the priest and Nathan the prophet anoint him there king over Israel. Blow the trumpet, and say, 'Long live king Solomon!'
Young's Literal Translation
and anointed him there hath Zadok the priest -- and Nathan the prophet -- for king over Israel, and ye have blown with a trumpet, and said, Let king Solomon live;
LibraryDavid Appointing Solomon
'Then king David answered and said, Call me Bath-sheba. 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 Bath-sheba bowed with her face to the earth, and did reverence to the king, …
Alexander Maclaren—Expositions of Holy Scripture
Gihon, the Same with the Fountain of Siloam.
I. In 1 Kings 1:33,38, that which is, in the Hebrew, "Bring ye Solomon to Gihon: and they brought him to Gihon"; is rendered by the Chaldee, "Bring ye him to Siloam: and they brought him to Siloam." Where Kimchi thus; "Gihon is Siloam, and it is called by a double name. And David commanded, that they should anoint Solomon at Gihon for a good omen, to wit, that, as the waters of the fountain are everlasting, so might his kingdom be." So also the Jerusalem writers; "They do not anoint the king, but …
John Lightfoot—From the Talmud and Hebraica
BY REV. ALFRED ROWLAND, D.D., LL.B. It is notorious that the sons of devout men sometimes prove a curse to their parents, and bring dishonour on the cause of God. When Eve rejoiced over her first-born, she little suspected that passions were sleeping within him which would impel him to slay his own brother; and the experience of the first mother has been repeated, though in different forms, in all lands and in all ages. Isaac's heart was rent by the deceit of Jacob, and by the self-will of Esau. …
George Milligan—Men of the Bible; Some Lesser-Known
Whether Prayer Should be Vocal?
Objection 1: It would seem that prayer ought not to be vocal. As stated above (A), prayer is addressed chiefly to God. Now God knows the language of the heart. Therefore it is useless to employ vocal prayer. Objection 2: Further, prayer should lift man's mind to God, as stated above (A, ad 2). But words, like other sensible objects, prevent man from ascending to God by contemplation. Therefore we should not use words in our prayers. Objection 3: Further, prayer should be offered to God …
Saint Thomas Aquinas—Summa Theologica
The Reign of David.
2 Sam.; 1 Chron. Chs. 11-29; 1 K 1:1-2:11. His Reign over Judah. The reign of David is divided into two parts. The first part was over Judah, with the capitol at Hebron, and lasted seven and one-half years. During this period Ishbosheth, son of Saul, reigned over Israel in the North. It is probable that both of these kings were regarded as vassals of the Philistines and paid tribute. On account of rival leaders, there was constant warfare between these two rival kings. The kingdom of Judah, however, …
Josiah Blake Tidwell—The Bible Period by Period
The Fact of the Redeemer's Return was Typified in the Lives of Joseph and Solomon.
In the Old Testament there are numerous references to the Second Coming of Christ, references both direct and typical, but in every instance it was His return to the earth which was in view. The secret coming of Christ into the air, to catch up the saints to Himself, was an event quite unknown to the Old Testament prophets, an event kept secret until revealed by God to the apostle Paul who, when writing to the Corinthians upon this particular aspect of our subject, said, "Behold, I show you a mystery …
Arthur W. Pink—The Redeemer's Return
Of Justification by Faith. Both the Name and the Reality Defined.
Sections. 1. Connection between the doctrine of Justification and that of Regeneration. The knowledge of this doctrine very necessary for two reasons. 2. For the purpose of facilitating the exposition of it, the terms are explained. 1. What it is to be justified in the sight of God. 2. To be justified by works. 3. To be justified by faith. Definition. 3. Various meanings of the term Justification. 1. To give praise to God and truth. 2. To make a vain display of righteousness. 3. To impute righteousness …
John Calvin—The Institutes of the Christian Religion
Prov. 22:06 the Duties of Parents
"Train up a child in the way he should go; and when he is old, he will not depart from it."--Prov. 22:6. I SUPPOSE that most professing Christians are acquainted with the text at the head of this page. The sound of it is probably familiar to your ears, like an old tune. It is likely you have heard it, or read it, talked of it, or quoted it, many a time. Is it not so? But, after all, how little is the substance of this text regarded! The doctrine it contains appears scarcely known, the duty it puts …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times
Tit. 2:06 Thoughts for Young Men
WHEN St. Paul wrote his Epistle to Titus about his duty as a minister, he mentioned young men as a class requiring peculiar attention. After speaking of aged men and aged women, and young women, he adds this pithy advice, "Young men likewise exhort to be sober-minded" (Tit. 2:6). I am going to follow the Apostle's advice. I propose to offer a few words of friendly exhortation to young men. I am growing old myself, but there are few things I remember so well as the days of my youth. I have a most …
John Charles Ryle—The Upper Room: Being a Few Truths for the Times
Christ a Complete Saviour:
OR, THE INTERCESSION OF CHRIST, AND WHO ARE PRIVILEGED IN IT. BY JOHN BUNYAN Advertisement by the Editor. However strange it may appear, it is a solemn fact, that the heart of man, unless prepared by a sense of the exceeding sinfulness of sin, rejects Christ as a complete Saviour. The pride of human nature will not suffer it to fall, as helpless and utterly undone, into the arms of Divine mercy. Man prefers a partial Saviour; one who had done so much, that, with the sinner's aid, the work might be …
John Bunyan—The Works of John Bunyan Volumes 1-3
The book of Kings is strikingly unlike any modern historical narrative. Its comparative brevity, its curious perspective, and-with some brilliant exceptions--its relative monotony, are obvious to the most cursory perusal, and to understand these things is, in large measure, to understand the book. It covers a period of no less than four centuries. Beginning with the death of David and the accession of Solomon (1 Kings i., ii.) it traverses his reign with considerable fulness (1 Kings iii.-xi.), …
John Edgar McFadyen—Introduction to the Old Testament
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