1 Kings 11:36
Parallel Verses
English Standard Version
Yet to his son I will give one tribe, that David my servant may always have a lamp before me in Jerusalem, the city where I have chosen to put my name.

King James Bible
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.

American Standard Version
And unto his son will I give one tribe, that David my servant may have a lamp alway before me in Jerusalem, the city which I have chosen me to put my name there.

Douay-Rheims Bible
And to his son I will give one tribe, that there may remain a lamp for my servant David before me always in Jerusalem the city which I have chosen, that my name might be there.

English Revised Version
And unto his son will I give one tribe, that David my servant may have a lamp alway before me in Jerusalem, the city which I have chosen me to put my name there.

Webster's Bible Translation
And to his son will I give one tribe, that David my servant may have a light always before me in Jerusalem, the city which I have chosen for me to put my name there.

1 Kings 11:36 Parallel
Commentary
Keil and Delitzsch Biblical Commentary on the Old Testament

At that time the prophet Ahijah met him in the field and disclosed to him the word of the Lord, that he should become king over Israel. ההיא בּעת: at that time, viz., the time when Jeroboam had become overseer over the heavy works, and not after he had already stirred up the rebellion. For the whole of the account in 1 Kings 11:29-39 forms part of the explanation of בּמּלך יד הרים which commences with 1 Kings 11:27, so that ההיא בּעת ויהי is closely connected with אתו ויּפקד in 1 Kings 11:28, and there is no such gap in the history as is supposed by Thenius, who builds upon this opinion most untenable conjectures as to the intertwining of different sources. At that time, as Jeroboam was one day going out of Jerusalem, the prophet Ahijah of Shilo (Seilun) met him by the way (בּדּרך), with a new upper garment wrapped around him; and when they were alone, he rent the new garment, that is to say, his own, not Jeroboam's, as Ewald (Gesch. iii. p. 388) erroneously supposes, into twelve pieces, and said to Jeroboam, "Take thee ten pieces, for Jehovah saith, I will rend the kingdom out of the hand of Solomon, and give thee ten tribes; and one tribe shall remain to him (Solomon) for David's sake," etc. The new שׂלמה wen ehT . was probably only a large four-cornered cloth, which was thrown over the shoulders like the Heik of the Arabs, and enveloped the whole of the upper portion of the body (see my bibl. Archol. ii. pp. 36, 37). By the tearing of the new garment into twelve pieces, of which Jeroboam was to take ten for himself, the prophetic announcement was symbolized in a very emphatic manner. This symbolical action made the promise a completed fact. "As the garment as torn in pieces and lay before the eyes of Jeroboam, so had the division of the kingdom already taken place in the counsel of God" (O. v. Gerlach). There was something significant also in the circumstance that it was a new garment, which is stated twice, and indicates the newness, i.e., the still young and vigorous condition, of the kingdom (Thenius).

In the word of God explaining the action it is striking that Jeroboam was to receive ten tribes, and the one tribe was to remain to Solomon (1 Kings 11:31, 1 Kings 11:32, 1 Kings 11:35, 1 Kings 11:36, as in 1 Kings 11:13). The nation consisted of twelve tribes, and Ahijah had torn his garment into twelve pieces, of which Jeroboam was to take ten; so that there were two remaining. It is evident at once from this, that the numbers are intended to be understood symbolically and not arithmetically. Ten as the number of completeness and totality is placed in contrast with one, to indicate that all Israel was to be torn away from the house of David, as is stated in 1 Kings 12:20, "they made Jeroboam king over all Israel," and only one single fragment was to be left to the house of Solomon out of divine compassion. This one tribe, however, is not Benjamin, the one tribe beside Judah, as Hupfeld (on Psalm 80), C. a Lap., Mich., and others suppose, but, according to the distinct statement in 1 Kings 12:20, "the tribe of Judah only." Nevertheless Benjamin belonged to Judah; for, according to 1 Kings 12:21, Rehoboam gathered together the whole house of Judah and the tribe of Benjamin to fight against the house of Israel (which had fallen away), and to bring the kingdom again to himself. And so also in 2 Chronicles 11:3 and 2 Chronicles 11:23 Judah and Benjamin are reckoned as belonging to the kingdom of Rehoboam. This distinct prominence given to Benjamin by the side of Judah overthrows the explanation suggested by Seb. Schmidt and others, namely, that the description of the portion left to Rehoboam as one tribe is to be explained from the fact that Judah and Benjamin, on the border of which Jerusalem was situated, were regarded in a certain sense as one, and that the little Benjamin was hardly taken into consideration at all by the side of the great Judah. For if Ahijah had regarded Benjamin as one with Judah, he would not have torn his garment into twelve pieces, inasmuch as if Benjamin was to be merged in Judah, or was not to be counted along with it as a distinct tribe, the whole nation could only be reckoned as eleven tribes. Moreover the twelve tribes did not so divide themselves, that Jeroboam really received ten tribes and Rehoboam only one or only two. In reality there were three tribes that fell to the kingdom of Judah, and only nine to the kingdom of Israel, Ephraim and Manasseh being reckoned as two tribes, since the tribe of Levi was not counted in the political classification. The kingdom of Judah included, beside the tribe of Judah, both the tribe of Benjamin and also the tribe of Simeon, the territory of which, according to Joshua 19:1-9, was within the tribe-territory of Judah and completely surrounded by it, so that the Simeonites would have been obliged to emigrate and give up their tribe-land altogether, if they desired to attach themselves to the kingdom of Israel. But it cannot be inferred from 2 Chronicles 15:9 and 2 Chronicles 34:6 that an emigration of the whole tribe had taken place (see also at 1 Kings 12:17). On the other hand, whilst the northern border of the tribe of Benjamin, with the cities of Bethel, Ramah, and Jericho, fell to the kingdom of Jeroboam (1 Kings 12:29; 1 Kings 15:17, 1 Kings 15:21; 1 Kings 16:34), several of the cities of the tribe of Dan were included in the kingdom of Judah, namely, Ziklag, which Achish had presented to David, and also Zorea and Ajalon (2 Chronicles 11:10; 2 Chronicles 28:18), in which Judah obtained compensation for the cities of Benjamin of which it had been deprived.

(Note: On the other hand, the fact that in Psalm 80:2 Benjamin is placed between Ephraim and Manasseh is no proof that it belonged to the kingdom of Israel; for can this be inferred from the fact that Benjamin, as the tribe to which Saul belonged, at the earlier split among the tribes took the side of those which were opposed to David, and that at a still later period a rebellion originated with Benjamin. For in Psalm 80:2 the exposition is disputed, and the jealousy of Benjamin towards Judah appears to have become extinct with the dying out of the royal house of Saul. Again, the explanation suggested by Oehler (Herzog's Cycl.) of the repeated statement that the house of David was to receive only one tribe, namely, that there was not a single whole tribe belonging to the southern kingdom beside Judah, is by no means satisfactory. For it cannot be proved that any portion of the tribe of Simeon ever belonged to the kingdom of Israel, although the number ten was not complete without it. And it cannot be inferred from 2 Chronicles 15:9 that Simeonites had settled outside their tribe-territory. And, as a rule, single families or households that may have emigrated cannot be taken into consideration as having any bearing upon the question before us, since, according to the very same passage of the Chronicles, many members of the tribes of Ephraim and Manasseh had emigrated to the kingdom of Judah.)

Consequently there only remained nine tribes for the northern kingdom. For וגו עבדּי למען see at 1 Kings 11:13. For 1 Kings 11:33 compare 1 Kings 11:4-8. The plurals עזבוּני, ישׁתּחווּ, and הלכוּ are not open to critical objection, but are used in accordance with the fact, since Solomon did not practise idolatry alone, but many in the nation forsook the Lord along with him. צדנין, with a Chaldaic ending (see Ges. 87, 1, a.). In 1 Kings 11:34-36 there follows a more precise explanation: Solomon himself is not to lose the kingdom, but to remain prince all his life, and his son is to retain one tribe; both out of regard to David (vid., 1 Kings 11:12, 1 Kings 11:13). אשׁתנּוּ נשׂיא כּי, "but I will set him for prince," inasmuch as leaving him upon the throne was not merely a divine permission, but a divine act. "That there may be a light to my servant David always before me in Jerusalem." This phrase, which is repeated in 1 Kings 15:4; 2 Kings 8:19; 2 Chronicles 21:7, is to be explained from 2 Samuel 21:17, where David's regal rule is called the light which God's grace had kindled for Israel, and affirms that David was never to want a successor upon the throne.

1 Kings 11:36 Parallel Commentaries

Treasury of Scripture Knowledge

David

1 Kings 15:4 Nevertheless for David's sake did the LORD his God give him a lamp in Jerusalem, to set up his son after him...

2 Samuel 7:16,29 And your house and your kingdom shall be established for ever before you: your throne shall be established for ever...

2 Samuel 21:17 But Abishai the son of Zeruiah succored him, and smote the Philistine, and killed him. Then the men of David swore to him, saying...

2 Kings 8:19 Yet the LORD would not destroy Judah for David his servant's sake, as he promised him to give him always a light, and to his children.

2 Chronicles 21:7 However, the LORD would not destroy the house of David, because of the covenant that he had made with David...

Psalm 132:17 There will I make the horn of David to bud: I have ordained a lamp for my anointed.

Jeremiah 33:17-21 For thus said the LORD; David shall never want a man to sit on the throne of the house of Israel...

Amos 9:11,12 In that day will I raise up the tabernacle of David that is fallen, and close up the breaches thereof; and I will raise up his ruins...

Luke 1:69,70,78,79 And has raised up an horn of salvation for us in the house of his servant David...

Acts 15:16,17 After this I will return, and will build again the tabernacle of David, which is fallen down; and I will build again the ruins thereof...

light [heb] lamp, or candle
the city

1 Kings 11:13 However, I will not rend away all the kingdom; but will give one tribe to your son for David my servant's sake...

1 Kings 9:3 And the LORD said to him, I have heard your prayer and your supplication, that you have made before me: I have hallowed this house...

Galatians 4:25,26 For this Agar is mount Sinai in Arabia, and answers to Jerusalem which now is, and is in bondage with her children...

Hebrews 12:22 But you are come to mount Sion, and to the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels,

Revelation 21:10 And he carried me away in the spirit to a great and high mountain, and showed me that great city, the holy Jerusalem...

Cross References
2 Samuel 22:29
For you are my lamp, O LORD, and my God lightens my darkness.

1 Kings 11:13
However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen."

1 Kings 11:37
And I will take you, and you shall reign over all that your soul desires, and you shall be king over Israel.

1 Kings 12:17
But Rehoboam reigned over the people of Israel who lived in the cities of Judah.

1 Kings 14:21
Now Rehoboam the son of Solomon reigned in Judah. Rehoboam was forty-one years old when he began to reign, and he reigned seventeen years in Jerusalem, the city that the LORD had chosen out of all the tribes of Israel, to put his name there. His mother's name was Naamah the Ammonite.

1 Kings 15:4
Nevertheless, for David's sake the LORD his God gave him a lamp in Jerusalem, setting up his son after him, and establishing Jerusalem,

2 Kings 8:19
Yet the LORD was not willing to destroy Judah, for the sake of David his servant, since he promised to give a lamp to him and to his sons forever.

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