English Standard Version
The man Jeroboam was very able, and when Solomon saw that the young man was industrious he gave him charge over all the forced labor of the house of Joseph.
King James Bible
And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.
American Standard Version
And the man Jeroboam was a mighty man of valor; and Solomon saw the young man that he was industrious, and he gave him charge over all the labor of the house of Joseph.
And Jeroboam was a valiant and mighty man: and Solomon seeing him a young man ingenious and industrious, made him chief over the tributes of all the house of Joseph.
English Revised Version
And the man Jeroboam was a mighty man of valour: and Solomon saw the young man that he was industrious, and he gave him charge over all the labour of the house of Joseph.
Webster's Bible Translation
And the man Jeroboam was a mighty man of valor: and Solomon, seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.
1 Kings 11:28 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
When 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.")
Treasury of Scripture Knowledge
was industrious [heb] did work
charge [heb] burden
The land of Egypt is before you. Settle your father and your brothers in the best of the land. Let them settle in the land of Goshen, and if you know any able men among them, put them in charge of my livestock."
1 Kings 11:26
Jeroboam the son of Nebat, an Ephraimite of Zeredah, a servant of Solomon, whose mother's name was Zeruah, a widow, also lifted up his hand against the king.
1 Kings 14:7
Go, tell Jeroboam, 'Thus says the LORD, the God of Israel: "Because I exalted you from among the people and made you leader over my people Israel
Do you see a man skillful in his work? He will stand before kings; he will not stand before obscure men.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.