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Nach YomiI Kings · מלכים א׳Chapter 1

I Kings 1

מלכים א׳ ׀ךק א׳

Section: נביאים · נביאים ךאשונים | Book: I Kings | Chapter: 1 of 22 | Day: 101 of 742

Date: May 23, 2026

קלאוד על הנ׮ך

Sefer Melakhim opens not with a trumpet-blast of royal accession but with a chillingly intimate image of decline: an aged David covered in blankets and unable to grow warm. The chapter that follows — the longest in the book and one of the longest narrative units in Tanakh — is a study in transition, in the unraveling of authority, and in the quiet, almost subterranean processes by which a kingdom changes hands. Where Sefer Shmuel ended on a soaring poetic note (Dovid’s song of deliverance and the founding of the Temple-site), Sefer Melakhim begins by inverting that majesty: the same Dovid who had subdued nations is now powerless even against the cold of his own bed. The narrator’s craft is unsparing — the verb “וְלֹא י֎חַם לוֹ” (he could not be made warm) lands like a verdict, and the search for Avishag the Shunammite, conducted “בְ֌כֹל גְ֌בו֌ל י֎שְׂך֞אֵל” (throughout the borders of Israel), has the distant echo of a coronation procession turned inward, a kingdom mobilized to gather warmth that will never come.

Into this vacuum of strength steps Adoniyahu son of Chaggit, “the fourth son of Dovid,” whose ambition the narrator marks with a phrase deliberately reminiscent of Avshalom: “וְהו֌א י֞׀ֶה תֹאַך מְאֹד” (he was very handsome of form), and “וְלֹא֟עֲ׊֞בוֹ א־ב֮יו מ֎י֞֌מ֞יו” (his father had never reproved him). Like Avshalom before him, he procures a chariot, horsemen, and fifty runners; like Avshalom, he hosts a feast at a stone outside Jerusalem (“אֶבֶן הַזֹ֌חֶלֶת אֲשֶׁך֟אֵ׊ֶל עֵין ךֹגֵל”); and like Avshalom, he gathers around him men of weight: Yoav son of Tzeruyah and Evyatar the priest, two pillars of the old guard. But the literary parallel is also a literary warning. Avshalom’s coup ended in the Forest of Ephraim; the reader is meant to feel that Adoniyahu’s parallel campaign cannot end well. The chapter’s structure depends on this premonition: the conspirators feast in confidence at Ein Rogel while a counter-conspiracy forms in the inner chambers of the palace.

The counter-move is engineered by Natan the prophet, and the chapter becomes one of Tanakh’s most subtle studies in political stratagem. Natan does not approach Dovid directly; he approaches Bat Sheva, gives her a script, and arranges for himself to enter immediately after her so that his testimony will appear to corroborate hers spontaneously. The classical commentators treat this stratagem with a candor that has surprised some readers — Radak and Metzudat David note plainly that Natan reminds Bat Sheva of an oath whose precise terms the text has never previously recorded (“הֲלֹא֟אַת֞֌ה אֲדֹנ֎י הַמֶ֌לֶךְ נ֎שְׁבַ֌עְת֞֌ לַאֲמ֞תְך֞”), and they read the scene as a layered diplomacy in which a prophet uses every legitimate lever — the king’s sworn word, a mother’s anguish, the threat to her son’s life — to recall an aged king to the responsibilities of his office. The brilliance of the scene is that Dovid himself takes the decisive action: when he understands what is afoot, he summons Bat Sheva back, swears anew by “חַי֟ה’ אֲשֶׁך֟׀֞֌ד֞ה אֶת֟נַ׀ְש֎ׁי מ֎כׇ֌ל֟׊֞ך֞ה” (the Lord who has redeemed my soul from every distress), and issues the operational orders that will place Shlomo on the throne before the day is out.

The coronation itself is rendered with extraordinary attention to ritual detail, and it is here that the chapter’s deepest structural insight emerges. Dovid does not merely name his successor; he stages a public, irreversible, ceremonially loaded act. Shlomo is mounted on the king’s own mule (׀֎֌ךְדַ֌ת הַמֶ֌לֶךְ), brought down to Gichon — the spring that will become inseparable from the Temple’s water-supply — anointed by Tzadok the priest with the horn of oil from the Tent, and proclaimed by shofar blast while the people cry “יְח֮י הַמֶ֌לֶךְ שְׁלֹמֹה.” The Levantine earth itself trembles (“וַת֎֌ב֞֌קַע ה֞א֞ךֶץ בְ֌קוֹל֞ם”). The narrator notes — and the commentators emphasize — that Yonatan son of Evyatar arrives at Adoniyahu’s feast bearing the news at the precise moment Adoniyahu and his guests are finishing their meal. The contrast of feasts is everything: Adoniyahu’s banquet, premised on a fait accompli that is not yet a fact, collapses into terror; Shlomo’s coronation, performed with the speed and authority of an existing king, is a fact that no banquet can undo.

The chapter closes with the unraveling. Adoniyahu’s guests rise and scatter, “וַיֵ֌לֶךְ א֎ישׁ לְדַךְכ֌וֹ” — each man returning to his own way, the conspiracy dissolving without a battle. Adoniyahu, in fear of his life, runs to the altar and grasps its horns, the ancient asylum-mechanism by which violators sought sanctuary at a sanctified place. Shlomo’s response — measured, conditional, neither pardon nor execution — is the new king’s first recorded act of governance: “א֮ם י֎הְיֶה לְבֶן֟חַי֎ל לֹא י֎׀ֹ֌ל מ֎שַ֌ׂעֲך֞תוֹ א־׹ְש־ה וְא֎ם֟ך֞ע֞ה ת֎מ֞֌׊ֵא֟בוֹ ו֞מֵת” (if he proves himself a worthy man, not a hair of his head shall fall to the ground; but if wickedness is found in him, he shall die). It is the perfect calibrated debut: justice with patience, mercy with conditions, sovereignty without revenge. Sefer Melakhim has begun, and the literary genius of its opening is that the reader has watched a transition of power so complete that, looking back, it seems almost to have happened on its own — even as every word of the chapter shows how carefully it was made to happen.

׀ךק א׳ · Chapter 1

׀סוק א׳ · Verse 1

Hebrew:

וְהַמ֌ֶրלֶךְ ד֌֞ו֎ד֙ ז֞קֵ֔ן ב֌֖֞א ב֌ַי֌֞מ֎֑ים וַיְכַס֌ֻ֙הו֌֙ ב֌ַב֌ְג֞ד֎֔ים וְלֹ֥א י֎חַ֖ם ל֜וֹ׃

English:

King David was now old, advanced in years; and though they covered him with bedclothes, he never felt warm.

Dovid is old and cannot be warmed by his bedclothes -- a striking opening image of decline that frames the entire chapter. Rashi cites the rabbinic teaching that this coldness was a consequence of Dovid having torn the corner of Shaul's robe (I Shmuel 24); Radak adds that the wars of his life had drained his natural heat prematurely, so old age fell upon him though he was only seventy.
ךש׎יRashi
וְלֹא י֎חַם לוֹ. א֞מְךו֌ ךַב֌וֹתֵינו֌: כ֌֞ל הַמְבַז֌ֶה ב֌ְג֞ד֎ים, אֵינוֹ נֶהֶנ֞ה מֵהֶם לַסוֹף, לְ׀֎י שֶׁק֌֞ךַע אֶת כ֌ְנַף הַמ֌ְע֎יל לְשׁ֞או֌ל. ו֌מ֎דְךַשׁ אַג֌֞ד֞ה: א֞מַך ךַב שְׁמו֌אֵל ב֌ַך נַחֲמ֞נ֎י: כ֌ְשֶׁך֞א֞ה ד־ו֮ד אֶת הַמ֌ַלְא֞ךְ עוֹמֵד ב֌֎יךו֌שׁ֞לַי֎ם וְחַךְב֌וֹ ב֌ְי֞דוֹ, נ֎׊ְטַנ֌ֵן ד֌֞מוֹ מ֎י֌֎ךְא֞תוֹ.
But he was not warmed. Our Rabbis said, "He who disgraces clothing will ultimately be deprived of their pleasures."1Maseches Berachos 62b. [Dovid's clothing did not warm him] because he tore off the corner of Shaul's robe.2See I Shmuel 24:5. The Midrash [Aggadah states], Rabbi Shmuel son of Nachmeni said, that as Dovid saw the angel standing in Yerusholayim with his sword drawn in his hand, his blood became cold from fear.3That terror of that experience remained with Dovid, and from then on he could never again find warmth.

׀סוק ב׳ · Verse 2

Hebrew:

וַי֌ֹ֧אמְךו֌ ל֣וֹ עֲב֞ד֞֗יו יְבַקְשׁ֞ו֌ לַאדֹנ֎րי הַמ֌ֶ֙לֶךְ֙ נַעֲך֣֞ה בְתו֌ל֞֔ה וְע֞֜מְד֞ה֙ ל֎׀ְנֵ֣י הַמ֌ֶ֔לֶךְ ו֌תְה֎י֟ל֖וֹ סֹכֶ֑נֶת וְשׁ֞כְב֣֞ה בְחֵיקֶ֔ך֞ וְחַ֖ם לַאדֹנ֎֥י הַמ֌ֶ֜לֶךְ׃

English:

His courtiers said to him, “Let a young virgin be sought for my lord the king, to wait upon Your Majesty and be his attendant;aattendant Meaning of Heb. uncertain. and let her lie in your bosom, and my lord the king will be warm.”

Dovid's courtiers propose finding a young virgin to attend him and warm him by lying in his bosom. Rashi explains that a virgin's virginity warms her flesh; Metzudat David clarifies that she is to be 'available before the king' -- a medical-therapeutic intent rather than marital.
ךש׎יRashi
בְתו֌ל֞ה. ב֌ְתו֌לֶיה֞ מְחַמ֌ְמ֎ין אֶת ב֌ְשׂ֞ך֞ה֌. סֹכֶנֶת. מְחַמ֌ֶמֶת, וְכֵן: ו֌בוֹקֵעַ עֵ׊֎ים י֎ס֌֞כֶן ב֌֞ם.
Virgin girl. Her virginity warms her flesh. A warmer. "A warmer,"4Koheles 10:9. and similarly, "and he who chops wood will be warmed [יסכן] by them."5Alternatively, סכנת means that she should be "near" to him.—Targum

׀סוק ג׳ · Verse 3

Hebrew:

וַיְבַקְשׁו֌֙ נַעֲך֣֞ה ×™Öž×€ÖžÖ”×” ב֌ְכֹ֖ל ג֌ְב֣ו֌ל י֎שְׂך֞אֵ֑ל וַ֜י֌֎מְ׊ְא֗ו֌ אֶת֟אֲב֎ישַׁג֙ הַשׁ֌֣ו֌נַמ֌֎֔ית וַי֌֞ב֎֥או֌ אֹת֖֞ה֌ לַמ֌ֶ֜לֶךְ׃

English:

So they looked for a beautiful young woman throughout the territory of Israel. They found Abishag the Shunammite and brought her to the king.

A nationwide search is launched -- 'throughout the territory of Israel' -- and Avishag the Shunammite is found and brought to the king. Metzudat David explains that beauty was sought because it was understood to indicate the abundance of blood that produces bodily warmth.

׀סוק ד׳ · Verse 4

Hebrew:

וְהַ֜נ֌ַעֲך֖֞ה ×™Öž×€ÖžÖ£×” עַד֟מְאֹ֑ד וַת֌ְה֎֚י לַמ֌ֶրלֶךְ סֹכֶ֙נֶת֙ וַת֌ְשׁ֣֞ךְתֵ֔הו֌ וְהַמ֌ֶ֖לֶךְ לֹ֥א יְד֞ע֞֜ה֌׃

English:

This young woman was exceedingly beautiful. She became the king’s attendantbattendant Meaning of Heb. uncertain. and waited upon him; but the king was not intimate with her.

Avishag is exceedingly beautiful and serves the king, but the verse pointedly emphasizes 'and the king did not know her.' Rashi gives the plain reason -- a virgin warms better than a non-virgin -- and also cites the rabbinic teaching that Dovid had already reached the eighteen-wife limit derived from 'lo yarbeh lo nashim'; Radak adds that the verse records this fact precisely to establish that Avishag remained permissible to Shlomo afterward.
ךש׎יRashi
לֹא יְד֞ע֞ה֌. שֶׁהַב֌ְתו֌ל֞ה ×™Öž×€Öž×” לְחַמ֌ֵם מ֮ן הַב֌ְעו֌ל֞ה. וְךַב֌וֹתֵינו֌ א֞מְךו֌: מ֎ש֌ׁו֌ם לֹא יַךְב֌ֶה ל֌וֹ נ֞שׁ֎ים, ו֌כְב֞ך ה֞יו֌ לוֹ שְׁמוֹנ֞ה ע֞שׂ֞ך.
Was not intimate with her. Because a virgin is more suitable for [the purpose] of warming than a non-virgin.6He therefore preferred that she remain a virgin. But our Rabbis said [he was not intimate with her] because "He shall not have too many wives,"7Devarim 17:17. See Rashi there. and he already had eighteen.8I.e., because Dovid already had eighteen wives, the maximum permitted for a king, he therefore did not marry her. See Maseches Sanhedrin 22a and Rashi there.

׀סוק ה׳ · Verse 5

Hebrew:

וַאֲדֹנ֎י֌֧֞ה בֶן֟ￜￜַג֌֎֛ית מ֎תְנַשׂ֌ֵ֥א לֵאמֹ֖ך אֲנ֎֣י אֶמְלֹ֑ךְ וַי֌ַ֣עַשׂ ל֗וֹ ךֶ֚כֶב ו֌׀֣֞ך֞שׁ֎֔ים וַחֲמ֎שׁ֌֎֥ים א֎֖ישׁ ך֞׊֎֥ים לְ׀֞נ֞֜יו׃

English:

Now Adonijah son of Haggith went about boasting,cwent about boasting Or “presumed to think.” “I will be king!” He provided himself with chariots and horses,dhorses Or “riders”; force of Heb. parash(im) uncertain. and an escort of fifty outrunners.

Adoniyahu son of Chaggit exalts himself, declaring 'I shall be king,' and procures a chariot, horsemen, and fifty runners -- a transparent literary echo of Avshalom's earlier self-promotion (II Shmuel 15:1) that signals how this coup will end. Radak notes that Adoniyahu reasoned from his beauty and from his father's lifelong indulgence that the throne was rightfully his.
ךש׎יRashi
מ֎תְנַש֌ֵׂא. מ֎תְ׀֌֞אֵך. וַחֲמ֎ש֌ׁ֎ים א֎ישׁ. נְטו֌לֵי טְחוֹל וַחֲקו֌קֵי כ֌ַ׀֌וֹת ךַגְלַי֎ם.
Exalted himself. He elevated himself.9The literal meaning is, "lifted himself." And fifty men. Whose spleens had been removed, and whose soles of their feet had been carved.10See Maseches Sanhedrin 21b and Rashi there.

׀סוק ו׳ · Verse 6

Hebrew:

וְלֹ֜א֟עֲ׊֞ב֚וֹ א֞ב֎րיו מ֎י֌֞מ֞יו֙ לֵאמֹ֔ך מַד֌֖ו֌עַ כ֌֣֞כ֞ה ע֞שׂ֎֑ית֞ וְגַם֟הրו֌א ט֜וֹב֟ת֌ֹ֙אַך֙ מְאֹ֔ד וְאֹת֥וֹ י־לְד־֖ה אַחֲךֵ֥י אַבְשׁ֞ל֜וֹם׃

English:

His father had never scolded him: “Why did you do that?” He was the one born after Absalomethe one born after Absalom Thus, Absalom having died, Adonijah was David’s oldest living son. and, like him, was very handsome.

The narrator explains that Dovid had never reproved Adoniyahu in his life; he was strikingly handsome and was born after Avshalom. Rashi reads the lack of reproof as the structural cause of his rebellion -- 'one who refrains from rebuking his child causes his death' -- and likens his pampered upbringing to Avshalom's; Metzudat David adds that with Amnon, Daniel, and Avshalom dead, Adoniyahu was now effectively the eldest surviving son and so saw himself as next in line.
ךש׎יRashi
וְלֹא עֲ׊֞בוֹ. לֹא ה֎כְע֎יסוֹ, ל֎מ֌ֶדְך֞ שֶׁהַמ֌וֹנֵעַ ת֌וֹכ֞ח֞ה מ֎ב֌ְנוֹ, מְב֎יאוֹ ל֎ידֵי מ֎ית֞ה. וְגַם הו֌א טוֹב ת֌ֹאַך. כ֌ְאַבְשׁ֞לוֹם, שֶׁנ֌ֶאֱמַך: ו֌כְאַבְשׁ֞לוֹם לֹא ה־י־ה א֎ישׁ י֞׀ֶה, ה֮יא ג֌֞ךְמ֞ה ל֞הֶם שֶׁנ֌֎תְג֌֞או֌. וְאֹתוֹ י־לְד־ה. א֎מ֌וֹ. אַחֲךֵי אַבְשׁ֞לוֹם. כ֌ְלוֹמַך ג֌֎ד֌ְלַת֌וֹ אַחַך ת֌ַךְב֌ו֌ת שֶׁג֌֎דְל֞ה א֎מ֌וֹ שֶׁל אַבְשׁ֞לוֹם.
Had never angered him. He did not anger him.11Throughout his life, Dovid had never gotten angry at Adoniyahu or punished him when he did something bad. Adoniyahu therefore incorrectly assumed that his father would not reprimand him for proclaiming himself king. This [episode] teaches you that he who refrains from rebuking his child causes his death.12See Mishlei 13:24. And he was also very handsome. [He was as handsome] as Avsholom,13"He too," infers that there was another individual who was also very handsome. about whom it is written, "And as Avsholom there was no one as handsome."14II Shmuel 14:25. This caused them to be proud. She gave birth to him. ["She" refers to] his mother. After Avsholom. I.e., his mother reared him in the same spoiled manner that Avsholom's mother reared him.15Rashi does not translate "after Avsholom" because it implies that she bore both Adoniyahu and Avsholom, which is not true, for Avsholom's mother was Ma'acha, and Adoniyahu's mother was Chagis.

׀סוק ז׳ · Verse 7

Hebrew:

וַי֌֎הְי֣ו֌ דְב־׹־֔יו ע֎֚ם יוֹא֣֞ב ב֌ֶן֟׊ְךו֌י֞֔ה וְע֎֖ם אֶבְי֞ת֣֞ך הַכ֌ֹהֵ֑ן וַ֜י֌ַעְזְך֔ו֌ אַחֲךֵ֖י אֲדֹנ֎י֌֞֜ה׃

English:

He conferred with Joab son of Zeruiah and with the priest Abiathar, and they supported Adonijah;

Adoniyahu builds his coalition: Yoav son of Tzeruyah, Dovid's veteran general, and Evyatar the priest -- two pillars of the old guard. Rashi explains the self-interest of each: Yoav knew Dovid bore him grudges for the killings of Avner, Amasa, and Avshalom and feared what the next king would do to him; Evyatar had been displaced from the high priesthood and wanted Adoniyahu to restore him.
ךש׎יRashi
ע֎ם יוֹא֞ב ב֌ֶן ׊ְךו֌י֞ה. לְ׀֎י שֶׁה֞י֞ה יוֹדֵעַ שֶׁב֌ְל֎ב֌וֹ שֶׁל ד֌֞ו֎ד ע֞ל֞יו, עַל שֶׁה֞ךַג אֶת אַבְנֵך וַעֲמ֞שׂ֞א וְאַבְשׁ֞לוֹם, וְסוֹ׀וֹ שֶׁי֌ְ׊ַו֌ֶה אֶת ב֌ְנוֹ הַמ֌וֹלֵךְ ת֌ַחְת֌֞יו ע֞ל֞יו, לְ׀֎יכ֞ךְ ה־י־ה ךוֹ׊ֶה שֶׁי֌֎מְלֹךְ זֶה עַל י֞דוֹ, וְיֶאֱה֞בֶנ֌ו֌. וְע֎ם אֶבְי֞ת֞ך הַכ֌ֹהֵן. שֶׁנ֌֎סְת֌ַל֌ֵק מ֮ן הַכ֌ְהֻנ֌֞ה מ֎ש֌ֶׁב֌֞ךַח ד֌֞ו֎ד מ֎יךו֌שׁ֞לַי֎ם מ֎׀֌ְנֵי אַבְשׁ֞לוֹם, שֶׁש֌ׁ֞אַל ב֌֞או֌ך֎ים וְתֻמ֌֎ים וְלֹא ע֞לְת֞ה ל֌וֹ, שֶׁנ֌ֶאֱמַך: וַי֌ַעַל אֶבְי֞ת֞ך, וְה־י־ה מ֎ב֌ְנֵי ב֌֞נ֞יו שֶׁל עֵל֎י, וְי֞דַע שֶׁל֌ֹא יְשַׁמ֌ֵשׁ ב֌֎ימֵי שְׁלֹמֹה, שֶׁהֲךֵי נֶאֱמַך לְעֵל֎י: וַהֲק֎ימֹת֎י ל֮י כ֌ֹהֵן נֶאֱמ֞ן וְה֎תְהַל֌ֵךְ ל֎׀ְנֵי מְשׁ֎יח֎י, וְה־י־ה ×—Öž×€Öµ×¥ שֶׁי֌ַעֲמֹד זֶה עַל י֞דוֹ.
With Yoav ben Tseruyah. Because he knew that Dovid bore a grudge against him for having killed Avner, Amasa, and Avsholom; and that he would eventually charge his son, who would reign in his place, to deal with him. He [Yoav] therefore wanted that this one [Adoniyahu] should reign through his assistance so that he would favor him. And with Evyosor the kohein. He was dismissed from the priesthood at the time when Dovid escaped from Yerusholayim on account of Avsholom, when he [Evyosor] consulted the Urim and Tumim and was unsuccessful as it is stated, "And Evyosor went up."16II Shmuel 15:24. He [Evyosor] was a descendant of Eili. And he knew that he would not serve in the days of Shlomo, for it was stated to Eili, "And I will appoint for Myself a faithful kohein... and he will serve before My anointed one..."17I Shmuel 2:35. He [Evyosor] wanted that this one [Adoniyah become king] through his assistance.18So that Adoniyahu would listen to him when he became king and would restore him to his previous position of Kohein Gadol.

׀סוק ח׳ · Verse 8

Hebrew:

וְ׊֞ד֣וֹק הַ֠כ֌ֹהֵ֠ן ו֌בְנ֞י֚֞הו֌ בֶן֟יְהוֹי֞ד֞֜ע וְנ֞ת֞րן הַנ֌֞ב֎יא֙ וְשׁ֎מְע֎֣י וְךֵע֎֔י וְהַג֌֎ב֌וֹך֎֖ים אֲשֶׁ֣ך לְד־ו֑֮ד לֹ֥א ה֞י֖ו֌ ע֎ם֟אֲדֹנ֎י֌֞֜הו֌׃

English:

but the priest Zadok, Benaiah son of Jehoiada, the prophet Nathan, Shimei and Rei, and David’s own warriors did not side with Adonijah.

The counter-coalition is named: Tzadok the priest, Benayahu son of Yehoyada, Natan the prophet, Shimi, Re'i, and Dovid's gibborim. Rashi explains that Natan's opposition flows from his prior prophecy that Shlomo would reign; Metzudat David identifies Shimi tentatively as Shimi ben Gera and Re'i as possibly Chushai the Archite, the king's friend.
ךש׎יRashi
וְנ֞ת֞ן הַנ֌֞ב֎יא. שֶׁנ֌֎ב֌ֵא לְד־ו֮ד שֶׁש֌ְׁלֹמֹה י֎מְלֹךְ, כ֌ְמוֹ שֶׁנ֌ֶאֱמַך ב֌ְד֎בְךֵי הַי֌֞מ֎ים: ו֌שְׁלֹמֹה י֎הְיֶה שְׁמוֹ.
And Noson the prophet. Who prophesied to Dovid that Shlomo would reign, as it is stated in Divrei Hayomim, " his name will be Shlomo."19I Divrei Hayomim 22:9. The verse reads, "Behold a son will be born to you, he will be a man of rest, and I will give him rest from all his enemies around, his name will be Shlomo."

׀סוק ט׳ · Verse 9

Hebrew:

וַי֌֎זְב֌ַ֣ח אֲדֹנ֎י֌֞֗הו֌ ׊ֹրאן ו֌ב֞ק֞ך֙ ו֌מְך֎֔יא ע֎֚ם אֶ֣בֶן הַז֌ֹחֶ֔לֶת אֲשֶׁך֟אֵ֖׊ֶל עֵ֣ין ךֹגֵ֑ל וַי֌֎קְך֞֗א אֶת֟כ֌ׇל֟אֶח֞יו֙ ב֌ְנֵ֣י הַמ֌ֶ֔לֶךְ ו֌לְכׇל֟אַנְשֵׁ֥י יְהו֌ד֖֞ה עַבְדֵ֥י הַמ֌ֶ֜לֶךְ׃

English:

Adonijah made a sacrificial feast of sheep, oxen, and fatlings at the Zoheleth stone that is near En-rogel; he invited all his brother princesfall his brother princes Lit. “all his brothers sons of the king.” and all the king’s courtiers of the tribe of Judah;

Adoniyahu sacrifices sheep, oxen, and fatlings at the stone Zochelet near Ein Rogel and invites his royal brothers and the king's officers from Yehuda. Rashi describes the Zochelet stone as a massive boulder used by young men to test their strength; Radak explains the stone's name from the water that flowed beside it, and Ein Rogel as the place where launderers worked the cloth with their feet -- the feast functions as a coronation banquet establishing his kingship.
ךש׎יRashi
ו֌מְך֎יא. שׁוֹך שֶׁל ׀֌ְט֞ם. אֶבֶן הַז֌ֹחֶלֶת. אֶבֶן ג֌ְדוֹל֞ה, שֶׁה֞יו֌ הַב֌ַחו֌ך֎ים מְנַס֌֎ין ב֌֞ה֌ אֶת כ֌ֹח֞ם לַהֲז֎יז֞ה֌ ו֌לְג֞ךְך֞ה֌, לְשׁוֹן מַי֎ם זוֹחֲל֎ין: זוֹחֲלֵי ע֞׀֞ך. וְיוֹנ֞ת֞ן ת֌֎ךְג֌ֵם: אֶבֶן סְכו֌ת֞א, שֶׁעוֹמְד֎ין ע֞לֶיה֞ וְ׊וֹ׀֎ין לְמֵך֞חוֹק. עֵין ךֹגֵל. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: עֵין קַ׊ְך֞א, הו֌א כ֌וֹבֵס, שֶׁמ֌ְתַק֌ֵן ב֌֎גְדֵי ׊ֶמֶך ב֌ְךַגְל֞יו, עַל יְדֵי ב֌ְע֎יט֞ה.
And fattened [oxen]. Oxen which are [fattened by being] fed forcefully. The stone of Zocheles. A huge stone used by the young men to test their strength by moving or dragging it. An expression similar to "moving [זוחלין]"20See Misnayoy Mikvaos 5:4,5. water, or, "those that creep [זוחלי] on the earth."21Devarim 32:24. [Targum] Yonoson rendered [אבן זוחלת as] אבן סכותא [=a lookout stone], upon which people stand and look far into the distance. Ein-Rogel. [Targum] Yonoson rendered [עין ׹וגל as] עין ק׊ךא, which is [a well]22It was customary to anoint kings near a well or another source of running water to symbolize continuity and prolonged rule. See Rashi 1:33 below. used by a clothes washer who would press the woolen clothes with his feet [=׹גליו], by trampling [on them].

׀סוק י׮ · Verse 10

Hebrew:

וְ֜אֶת֟נ֞ת֞ן֩ הַנ֌֞ב֎֚יא ו֌בְנ֞י֞֜הו֌ וְ֜אֶת֟הַג֌֎ב֌וֹך֎֛ים וְאֶת֟שְׁלֹמֹ֥ה א־ח֖֮יו לֹ֥א ק֞ך֞֜א׃

English:

but he did not invite the prophet Nathan, or Benaiah, or the warriors, or his brother Solomon.

Pointedly, Adoniyahu does not invite Natan the prophet, Benayahu, the gibborim, or his brother Shlomo. Rashi explains that the omission betrays Adoniyahu's awareness of Natan's prior prophecy that Shlomo would reign; Radak adds simply that he knew their loyalty was with Shlomo and so excluded them.
ךש׎יRashi
וְאֶת שְׁלֹמֹה א־ח֮יו לֹא ק֞ך֞א. שֶׁי֌וֹדֵעַ ה־י־ה, שֶׁה֎תְנַב֌ֵא ע֞ל֞יו הַנ֌֞ב֎יא ל֎מְלֹךְ.
And his brother Shlomo, he did not invite. For he knew that the prophet had prophesied about him that he would reign.

׀סוק י׮א · Verse 11

Hebrew:

וַי֌ֹ֣אמֶך נ֞ת֞֗ן אֶל֟ב֌ַת֟שֶׁրבַע אֵם֟שְׁלֹמֹה֙ לֵאמֹ֔ך הֲל֣וֹא שׁ֞מַ֔עַת֌ְ כ֌֎֥י מ֞לַ֖ךְ אֲדֹנ֎י֌֣֞הוￜￜ בֶן֟חַג֌֎֑ית וַאֲדֹנֵ֥ינו֌ ד־ו֖֮ד לֹ֥א י֞ד֞֜ע׃

English:

Then Nathan said to Bathsheba, Solomon’s mother, “You must have heard that Adonijah son of Haggith has assumed the kingship without the knowledge of our lord David.

Natan approaches Bat Sheva, asking pointedly whether she has heard that Adoniyahu son of Chaggit has assumed the kingship while Dovid does not know. Metzudat David and Radak both stress that Natan's framing -- 'and our master Dovid does not know' -- establishes the constitutional flaw of the coup, since had Dovid known, he would have stopped it.

׀סוק י׮ב · Verse 12

Hebrew:

וְעַת֌֞֕ה לְכ֛֮י א֎יע֞׊ֵ֥ךְ נ־֖א עֵ׊֑֞ה ו֌מַל֌ְט֎י֙ אֶת֟נַ׀ְשֵׁ֔ךְ וְאֶת֟נֶ֥׀ֶשׁ ב֌ְנֵ֖ךְ שְׁלֹמֹ֜ה׃

English:

Now take my advice, so that you may save your life and the life of your son Solomon.

Natan urges Bat Sheva to take counsel from him and save her own life and the life of her son Shlomo. Rashi reads the danger as the rivalry that will erupt after Dovid's death, since Shlomo will press his promised claim; Metzudat David is more direct -- if Adoniyahu becomes king, he will surely kill them so they cannot threaten his rule.
ךש׎יRashi
ו֌מַל֌ְט֎י אֶת נַ׀ְשֵׁךְ. מ֮ן הַמ֌ַחֲלֹקֶת לְאַחַך מוֹת הַמ֌ֶלֶךְ, שֶׁי֌֎ךְ׊ֶה ב֌ְנֵךְ ל֎מְלֹךְ, כ֌ְמ֞ה שֶׁה֎בְט֎יחוֹ הַק֌֞דוֹשׁ ב֌֞ךו֌ךְ הו֌א.
And you will save your life. From the rivalry which will follow the death of the king, for your son will wish to reign, as the Holy One Blessed Is He, had promised him.

׀סוק י׮ג · Verse 13

Hebrew:

לְכ֮֞י ו֌בֹ֣א֎י ׀ אֶל֟הַמ֌ֶ֣לֶךְ ד֌֞ו֎֗ד וְא֞מַրךְת֌ְ אֵל֞יו֙ הֲלֹ֜א֟אַת֌֞֞ה אֲדֹנ֎֣י הַמ֌ֶ֗לֶךְ נ֎שְׁב֌ַրעְת֌֞ לַאֲמ֞֜תְך֞֙ לֵאמֹ֔ך כ֌֎֜י֟שְׁלֹמֹրה בְנֵךְ֙ י֎מְלֹ֣ךְ אַחֲךַ֔י וְה֖ו֌א יֵשֵׁ֣ב עַל֟כ֌֎סְא֎֑י ו֌מַד֌֖ו֌עַ מ֞לַ֥ךְ אֲדֹנ֎י֌֞֜הו֌׃

English:

Go immediately to King David and say to him, ‘Did not you, O lord king, swear to your maidservant: “Your son Solomon shall succeed me as king, and he shall sit upon my throne”? Then why has Adonijah become king?‘

Natan instructs Bat Sheva to enter Dovid's chamber and remind him of his oath that Shlomo would reign after him and sit upon his throne -- the oath itself disclosed for the first time in the narrative. Radak transmits a striking tradition that Bat Sheva had once refused intimacy with Dovid until he swore that her firstborn from him would inherit the throne, and that this oath rested on Natan's prophecy.

׀סוק י׮ד · Verse 14

Hebrew:

ה֎נ֌ֵ֗ה עוֹד֛֞ךְ מְדַב֌ֶ֥ךֶת שׁ֖֞ם ע֎ם֟הַמ֌ֶ֑לֶךְ וַ֜אֲנ֎י֙ א֞ב֣וֹא אַחֲךַ֔י֎ךְ ו֌מ֎ל֌ֵאת֎֖י אֶת֟ד֌ְב֞ך֞֜י֎ךְ׃

English:

While you are still there talking with the king, I will come in after you and confirm your words.”

Natan tells Bat Sheva that while she is still speaking with the king, he himself will come in after her and complete her words. Metzudat David emphasizes the coordinated stratagem -- Natan will arrive to finish what she has begun -- lending the testimony double weight from two independent witnesses.

׀סוק ט׮ו · Verse 15

Hebrew:

וַת֌֞בֹ֚א בַת֟שֶׁրבַע אֶל֟הַמ֌ֶ֙לֶךְ֙ הַחַ֔דְך֞ה וְהַמ֌ֶ֖לֶךְ ז֞קֵ֣ן מְאֹ֑ד וַאֲב֎ישַׁג֙ הַשׁ֌֣ו֌נַמ֌֎֔ית מְשׁ֞ךַ֖ת אֶת֟הַמ֌ֶ֜לֶךְ׃

English:

So Bathsheba went to the king in his chamber.—The king was very old, and Abishag the Shunammite was waiting on the king.—

Bat Sheva enters Dovid's inner chamber where Avishag the Shunammite is attending him. Metzudat David and Radak both note that the detail of Avishag's presence emphasizes how very ill and dependent Dovid has become -- the natural body heat had left him -- and that this is now the only way to reach the king.

׀סוק ט׮ז · Verse 16

Hebrew:

וַת֌֎ק֌ֹ֣ד ב֌ַת֟שֶׁ֔בַע וַת֌֎שְׁת֌ַ֖חו֌ לַמ֌ֶ֑לֶךְ וַי֌ֹ֥אמֶך הַמ֌ֶ֖לֶךְ מַה֟ל֌֞֜ךְ׃

English:

Bathsheba bowed low in homage to the king; and the king asked, “What troubles you?”

Bat Sheva bows and prostrates herself before the king, who asks her what she wants. Metzudat David and Radak both note that since she was not in the habit of coming to him, Dovid recognized she had come about a particular matter -- the formal courtly opening that invites her petition.

׀סוק י׮ז · Verse 17

Hebrew:

וַת֌ֹ֣אמֶך ל֗וֹ אֲדֹנ֎י֙ אַת֌֚֞ה נ֎שְׁב֌ַ֜עְת֌֞ ב֌ַיהֹו֞րה אֱלֹהֶ֙יך֞֙ לַאֲמ֞תֶ֔ך֞ כ֌֎֜י֟שְׁלֹמֹ֥ה בְנֵ֖ךְ י֎מְלֹ֣ךְ אַחֲך֑֞י וְה֖ו֌א יֵשֵׁ֥ב עַל֟כ֌֎סְא֎֜י׃

English:

She answered him, “My lord, you yourself swore to your maidservant by the ETERNAL your God: ‘Your son Solomon shall succeed me as king, and he shall sit upon my throne.‘

׀סוק י׮ח · Verse 18

Hebrew:

וְעַת֌֞֕ה ה֎נ֌ֵ֥ה אֲדֹנ֎י֌֖֞ה מ־ל־֑ךְ וְעַת֌֛֞ה אֲדֹנ֎֥י הַמ֌ֶ֖לֶךְ לֹ֥א י֞ד֞֜עְת֌֞׃

English:

Yet now Adonijah has become king, and you,gyou So many mss. and ancient versions; usual editions “now.” my lord the king, know nothing about it.

Bat Sheva continues: Adoniyahu has now become king, and Dovid himself does not know. Metzudat David explains that she frames it diplomatically -- she does not suspect Dovid of having violated his oath; rather, the matter has been done without his knowledge -- but the accusation that the king is uninformed in his own kingdom carries an implicit indictment of the conspirators' bad faith.

׀סוק י׮ט · Verse 19

Hebrew:

וַ֠י֌֎זְב֌ַ֠ח שׁ֥וֹך ו֌֜מְך֎יא֟וְ׊ֹאן֮ ל֞ךֹב֒ {×€}וַי֌֎קְך֞א֙ לְכׇל֟ב֌ְנֵ֣י הַמ֌ֶ֔לֶךְ ו֌לְאֶבְי֞ת֞ך֙ הַכ֌ֹהֵ֔ן ו֌לְיֹא֖֞ב שַׂ֣ך הַ׊֌֞ב֑֞א וְל֎שְׁלֹמֹ֥ה עַבְד֌ְך֖֞ לֹ֥א ק֞ך֞֜א׃

English:

He has prepared a sacrificial feast of a great many oxen, fatlings, and sheep, and he has invited all the king’s sons and Abiathar the priest and Joab commander of the army; but he has not invited your servant Solomon.

She enumerates the lavishness of Adoniyahu's coronation feast and his invitation to the royal brothers, Evyatar the priest, and Yoav, while pointedly excluding Shlomo. Metzudat David and Radak both observe that the omission of Shlomo from the guest list is itself the proof: had the feast not been about the kingship, Shlomo would have been invited along with the other royal sons.

׀סוק כ׳ · Verse 20

Hebrew:

וְאַת֌֞ה֙ אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ עֵינֵ֥י כׇל֟י֎שְׂך֞אֵ֖ל ע֞לֶ֑יך֞ לְהַג֌֎֣יד ל֞הֶ֔ם מ֮֗י יֵשֵׁ֛ב עַל֟כ֌֎ס֌ֵ֥א אֲדֹנ֎֜י֟הַמ֌ֶ֖לֶךְ אַחֲך֞֜יו׃

English:

And so the eyes of all Israel are upon you, O lord king, to tell them who shall succeed my lord the king on the throne.

Bat Sheva appeals to the eyes of all Israel that look to Dovid to declare who will sit on the throne after him. Metzudat David explains the political force of her words: lest Dovid think that the whole nation has already accepted Adoniyahu and there is nothing he can do, the truth is that all of Israel is waiting for the king's word and will accept his designation.

׀סוק כ׮א · Verse 21

Hebrew:

וְה־י־֕ה כ֌֎שְׁכַ֥ב אֲדֹנ֎֜י֟הַמ֌ֶ֖לֶךְ ע֎ם֟אֲבֹת֑֞יו וְה֞י֎֗ית֎י אֲנ֎֛י ו֌בְנ֎֥י שְׁלֹמֹ֖ה חַט֌֞א֎֜ים׃

English:

Otherwise, when my lord the king rests with his ancestors, my son Solomon and I will be regarded as traitors.”

She warns that if nothing is done, when Dovid sleeps with his fathers she and Shlomo will be considered offenders. Rashi reads 'chataim' as those banished from greatness, while Metzudat David adds the harsher political reality -- Adoniyahu will reign and lay hands on Shlomo, the ancient Near Eastern fate of losing factions in royal successions.
ךש׎יRashi
חַט֌֞א֎ים. חֲסֵך֎ים ו֌מְנו֌ע֎ין מ֮ן הַג֌ְדֻל֌֞ה, כ֌ְמוֹ: אֶל הַש֌ַׂעֲך֞ה וְלֹא יַחֲט֎א.
Sinners. [They will be] lacking23Literally, חטאים means "offenders." and restrained from any greatness,24Alternatively, חטאים means "banished."—Targum, or will be treated as sinners. as in, "[Sling a stone] at a hair, and not miss [יחטיא]."25Shoftim 20:16.

׀סוק כ׮ב · Verse 22

Hebrew:

וְה֎נ֌ֵ֛ה עￜￜֹדֶ֥נ֌֞ה מְדַב֌ֶ֖ךֶת ע֎ם֟הַמ֌ֶ֑לֶךְ וְנ֞ת֥֞ן הַנ֌֞ב֎֖יא ב֌֞֜א׃

English:

She was still talking to the king when the prophet Nathan arrived.

As Bat Sheva is still speaking with the king, Natan the prophet enters -- the precise choreography Natan had set up in verse 14. Metzudat David and Radak both clarify the staging: Natan came to the courtyard or outer rooms first, awaiting the king's permission to enter the inner chamber.

׀סוק כ׮ג · Verse 23

Hebrew:

וַי֌ַג֌֎րידו֌ לַמ֌ֶ֙לֶךְ֙ לֵאמֹ֔ך ה֎נ֌ֵ֖ה נ֞ת֣֞ן הַנ֌֞ב֎֑יא וַי֌֞בֹא֙ ל֎׀ְנֵ֣י הַמ֌ֶ֔לֶךְ וַי֌֎שְׁת֌ַ֧חו֌ לַמ֌ֶ֛לֶךְ עַל֟אַ׀֌֖֞יו א֞֜ךְ׊֞ה׃

English:

They announced to the king, “The prophet Nathan is here,” and he entered the king’s presence. Bowing low to the king with his face to the ground,

Natan is announced and prostrates himself before the king with his face to the ground. Metzudat David explains that the verse compresses what is self-evident -- Natan came from the courtyard into the inner chamber after the king commanded him to be brought in -- the prophetic deference to royal authority that the moment requires.

׀סוק כ׮ד · Verse 24

Hebrew:

וַי֌ֹ֘אמֶך֮ נ֞ת֞ן֒ אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ אַת֌֣֞ה א֞מַ֔ךְת֌֞ אֲדֹנ֎י֌֖֞הו֌ י֎מְלֹ֣ךְ אַחֲך֑֞י וְה֖ו֌א יֵשֵׁ֥ב עַל֟כ֌֎סְא֎֜י׃

English:

Nathan said, “O lord king, you must have said,hyou must have said Or (cf. Rashi, Ralbag, Radak) “have you said
?” ‘Adonijah shall succeed me as king and he shall sit upon my throne.‘

Natan asks: did the king say that Adoniyahu would reign? Rashi, Metzudat David, and Radak all read the phrase as a question rather than a statement -- the missing interrogative heh is supplied by tone -- a form calibrated to expose without confronting.
ךש׎יRashi
אַת֌֞ה א֞מַךְת֌֞. ב֌֎תְמ֎י֌֞ה.
Did you say. In the interrogative.26I.e., "Did you say that Adoniyahu will reign after me?" Literally, "אמךת" means, "you said" [in the affirmative.]

׀סוק כ׮ה · Verse 25

Hebrew:

כ֌֎֣י ׀ י֞ךַ֣ד הַי֌֗וֹם וַ֠י֌֎זְב֌ַ֠ח שׁ֥וֹך ו֌֜מְך֎יא֟וְ׊ֹאן֮ ל֞ךֹב֒ וַי֌֎קְך֞א֩ לְכׇל֟ב֌ְנֵ֚י הַמ֌ֶ֜לֶךְ ו֌לְשׂ֞ךֵրי הַ׊֌֞ב֞א֙ ו֌לְאֶבְי֞ת֣֞ך הַכ֌ֹהֵ֔ן וְה֎נ֌֛֞ם אֹכְל֎֥ים וְשֹׁת֎֖ים לְ׀֞נ֑֞יו וַי֌ֹ֣אמְך֔ו֌ יְח֖֮י הַמ֌ֶ֥לֶךְ אֲדֹנ֎י֌֞֜הו֌׃

English:

For he has gone down today and prepared a sacrificial feast of a great many oxen, fatlings, and sheep. He invited all the king’s sons and the army officers and Abiathar the priest. At this very moment they are eating and drinking with him, and they are shouting, ‘Long live King Adonijah!’

Natan recounts that Adoniyahu has gone down today and slaughtered oxen, fatlings, and sheep, has invited the king's sons, the army officers, and Evyatar the priest, and they are eating, drinking, and crying out 'long live King Adoniyahu.' Rashi explains the geography: the city was on higher ground and Even haZocheles was below in the valley, so he literally went down to Ein Rogel -- a vivid present-tense report that compresses the urgency of the moment.
ךש׎יRashi
כ֌֎י י֞ךַד הַי֌וֹם. שֶׁה֞ע֎יך ה֞יְת֞ה ג֌ְבוֹה֞ה, וְאֶבֶן הַז֌וֹחֶלֶת לְמַט֌֞ה ב֌ַג֌ַיְא.
For he has gone down this very day. The city was situated on higher ground and the אבן הזוחלת was below in a valley.

׀סוק כ׮ו · Verse 26

Hebrew:

וְל֎֣י אֲנ֎֜י֟עַ֠בְד֌ֶ֠ך֞ ו֌לְ׊֞דֹ֚ק הַכ֌ֹהֵ֜ן וְל֎בְנ֞י֧֞הו֌ בֶן֟יְהוֹי֞ד֛֞ע וְל֎שְׁלֹמֹ֥ה עַבְד֌ְך֖֞ לֹ֥א ק֞ך֞֜א׃

English:

But he did not invite me your servant, or the priest Zadok, or Benaiah son of Jehoiada, or your servant Solomon.

Natan emphasizes the omissions: he himself, Tzadok the priest, Benayahu son of Yehoyada, and Shlomo -- the loyalists -- were not invited. Metzudat David and Radak both note that this exclusion is the proof: had the feast not been about the kingship, these key figures would have been invited as well.

׀סוק כ׮ז · Verse 27

Hebrew:

א֮֗ם מֵאֵת֙ אֲדֹנ֎֣ￜￜ הַמ֌ֶ֔לֶךְ נ֎֜הְי֖֞ה הַד֌֞ב֣֞ך הַז֌ֶ֑ה וְלֹրא הוֹדַ֙עְת֌֞֙ אֶ֜ת֟[עַבְד֌ְך֞֔] (עבדיך) מ֮֗י יֵשֵׁ֛ב עַל֟כ֌֎ס֌ֵ֥א אֲדֹנ֎֜י֟הַמ֌ֶ֖לֶךְ אַחֲך֞֜יו׃ {ס}        

English:

Can this decision have come from my lord the king, without your telling your servant who is to succeed to the throne of my lord the king?”

Natan closes with a pointed rhetorical question: was this thing done by my lord the king, who has not made known to his servant who shall sit on the throne after him? Metzudat David and Radak both read the line as an expression of astonishment -- if this is your doing, why was I, your faithful servant, not informed -- and the implicit invitation for Dovid to take action is unmistakable.

׀סוק כ׮ח · Verse 28

Hebrew:

וַי֌ַ֚עַן הַמ֌ֶրלֶךְ ד֌֞ו֎ד֙ וַי֌ֹ֔אמֶך ק֎ךְאו֌֟ל֎֖י לְבַת֟שׁ֑֞בַע וַת֌֞בֹא֙ ל֎׀ְנֵ֣י הַמ֌ֶ֔לֶךְ וַ֜ת֌ַעֲמֹ֖ד ל֎׀ְנֵ֥י הַמ֌ֶ֜לֶךְ׃

English:

King David’s response was: “Summon Bathsheba!” She entered the king’s presence and stood before the king.

Dovid summons Bat Sheva back into his presence, signaling that he has heard her plea and is ready to act. Metzudat David explains that she had withdrawn from the king while Natan was speaking so that Dovid would not perceive her as colluding with the prophet, which is why she now had to be recalled. The king's decisive response ends the chapter's tension over whether the aged Dovid is still capable of governing.

׀סוק כ׮ט · Verse 29

Hebrew:

וַי֌֎שׁ֌֞בַ֥ע הַמ֌ֶ֖לֶךְ וַי֌ֹאמַ֑ך חַי֟יְהֹו֞֕ה אֲשֶׁך֟׀֌֞ד֥֞ה אֶת֟נַ׀ְשׁ֎֖י מ֎כ֌ׇל֟׊֞ך֞֜ה׃

English:

And the king took an oath, saying, “As GOD lives, who has rescued me from every trouble:

׀סוק ל׳ · Verse 30

Hebrew:

כ֌֎֡י כ֌ַאֲשֶׁך֩ נ֎שְׁב֌ַ֚עְת֌֎י ל־֜ךְ ב֌ַיהֹו֚֞ה אֱלֹהֵրי י֎שְׂך֞אֵל֙ לֵאמֹ֔ך כ֌֎֜י֟שְׁלֹמֹրה בְנֵךְ֙ י֎מְלֹ֣ךְ אַחֲךַ֔י וְה֛ו֌א יֵשֵׁ֥ב עַל֟כ֌֎סְא֎֖י ת֌ַחְת֌֑֞י כ֌֎֛י כ֌ֵ֥ן אֶעֱשֶׂ֖ה הַי֌֥וֹם הַז֌ֶ֜ה׃

English:

The oath I swore to you by the ETERNAL, the God of Israel, that your son Solomon should succeed me as king and that he should sit upon my throne in my stead, I will fulfill this very day!”

Dovid renews his oath: as he swore by the Lord God of Israel that Shlomo would reign and sit on his throne, so he will execute this very day. Metzudat David emphasizes the key phrase 'this very day' — Dovid is not merely promising future succession after his death but installing Shlomo immediately in his lifetime, transforming the prior private commitment into a public, executable royal command.

׀סוק ל׮א · Verse 31

Hebrew:

וַת֌֎ק֌ֹ֚ד ב֌ַת֟שֶׁրבַע אַ׀֌ַ֙י֎ם֙ אֶ֔ךֶץ וַת֌֎שְׁת֌ַ֖חו֌ לַמ֌ֶ֑לֶךְ וַת֌ֹ֕אמֶך יְח֮֗י אֲדֹנ֎֛י הַמ֌ֶ֥לֶךְ ד֌֞ו֎֖ד לְעֹל֞֜ם׃ {×€}

English:

Bathsheba bowed low in homage to the king with her face to the ground, and she said, “May my lord King David live forever!”

Bat Sheva bows with her face to the ground and exclaims 'May my lord King Dovid live forever' — a formal blessing that doubles as her acknowledgment that the matter is settled. Metzudat David and Radak both note that the word 'forever' (לעולם) cannot mean physical longevity, since Dovid is at the end of his life; rather, she is praying for the eternal life of his soul in the world to come.

׀סוק ל׮ב · Verse 32

Hebrew:

וַי֌ֹ֣אמֶך ׀ הַמ֌ֶ֣לֶךְ ד֌֞ו֎֗ד ק֎ךְאו֌֟ל֎֞י לְ׊֞דրוֹק הַכ֌ֹהֵן֙ ו֌לְנ֞ת֣֞ן הַנ֌֞ב֎֔יא וְל֎בְנ֞י֖֞הו֌ ב֌ֶן֟יְהוֹי֞ד֑֞ע וַי֌֞בֹ֖או֌ ל֎׀ְנֵ֥י הַמ֌ֶ֜לֶךְ׃

English:

Then King David said, “Summon to me the priest Zadok, the prophet Nathan, and Benaiah son of Jehoiada.” When they came before the king,

׀סוק ל׮ג · Verse 33

Hebrew:

וַי֌ֹ֚אמֶך הַמ֌ֶ֜לֶךְ ל֞הֶ֗ם קְחրו֌ ע֎מ֌֞כֶם֙ אֶת֟עַבְדֵ֣י אֲדֹנֵיכֶ֔ם וְה֎ךְכ֌ַבְת֌ֶם֙ אֶת֟שְׁלֹמֹ֣ה בְנ֮֔י עַל֟הַ׀֌֎ךְד֌֖֞ה אֲשֶׁך֟ל֎֑י וְהוֹךַדְת֌ֶ֥ם אֹת֖וֹ אֶל֟ג֌֎ח֜וֹן׃

English:

the king said to them, “Take my loyal soldiers,imy loyal soldiers Lit. “your lord’s men.” and have my son Solomon ride on my mule and bring him down to Gihon.

Dovid orders his servants to take the royal entourage, mount Shlomo on the king's own mule (׀֎֌ךְדַ֌ת הַמֶ֌לֶךְ), and bring him down to Gichon. Rashi explains that riding the king's mule is itself a sign of kingship, since a commoner is forbidden to ride the royal mount, and that anointing kings at the spring symbolizes that the reign should flow on continuously like the waters. Metzudat David and Radak agree that Gichon is the spring of Shiloach, chosen as the coronation site for its public visibility and as a positive omen that Shlomo's kingship will endure like a flowing stream.
ךש׎יRashi
עַל הַ׀֌֎ךְד֌֞ה אֲשֶׁך ל֮י. הו֌א ס֎ימ֞ן לוֹ שֶׁי֌֎מְלֹךְ, ו֌תְח֎ל֌ַת הַג֌ְדֻל֌֞ה, שֶׁאֵין הֶדְיוֹט ךוֹכֵב עַל סו֌סוֹ שֶׁל מֶלֶךְ. אֶל ג֌֎חוֹן. הו֌א מַעְיַן הַש֌ׁ֎ל֌וֹחַ, מ֎כ֌֞אן שֶׁאֵין מוֹשְׁח֎ין אֶת הַמ֌ְל֞כ֎ים אֶל֌֞א עַל הַמ֌ַעְי֞ן, ס֎ימ֞ן שֶׁת֌֎מ֌֞שֵׁךְ מַלְכו֌תוֹ.
On my personal mule. This will be a sign that he will reign and the beginning of [his] greatness, because a commoner is forbidden to ride on the king's horse. To Gichon. [Gichon] is the well of Shilo'ach. From this [episode is derived the custom] not to anoint the kings except at the well, to symbolize thereby that his kingship shall continue on and on.27As the waters of a well do.

׀סוק ל׮ד · Verse 34

Hebrew:

ו֌מ֞שַׁ֣ח אֹת֣וֹ שׁ֞֠ם ׊֞ד֚וֹק הַכ֌ֹהֵ֜ן וְנ֞ת֧֞ן הַנ֌֞ב֎֛יא לְמֶ֖לֶךְ עַל֟י֎שְׂך֞אֵ֑ל ו֌תְקַעְת֌ֶם֙ ב֌ַשׁ֌וֹ׀֞֔ך וַאֲמַךְת֌ֶ֕ם יְח֖֮י הַמ֌ֶ֥לֶךְ שְׁלֹמֹ֜ה׃

English:

Let the priest Zadok and the prophet Nathan anoint him there king over Israel, whereupon you shall sound the horn and shout, ‘Long live King Solomon!’

Tzadok the priest and Natan the prophet are to anoint Shlomo there as king over Israel, after which the people are to blow the shofar and proclaim 'Long live King Shlomo.' Rashi explains the technical mechanics of the anointing — oil placed between the eyelids in the form of a crown — while Radak observes that anointing was technically unnecessary since a son inherits his father's anointed status, but was performed specifically because of Adoniyahu's challenge. The triple sequence of anointing, shofar, and proclamation is the full ceremonial choreography of Israelite kingship.
ךש׎יRashi
ו֌מ֞שַׁח אֹתוֹ. נוֹתֵן לוֹ שֶׁמֶן ב֌ֵין ך֎יסֵי עֵינ֞יו, כ֌ְמ֎ין נֵזֶך.
And he shall be anointed. He places the oil between his eyelids in the form of a crown.28See Maseches Horiyos 12a.

׀סוק ל׮ה · Verse 35

Hebrew:

וַעֲל֎יתֶ֣ם אַחֲך֞֗יו ו֌ב֞א֙ וְי֞שַׁ֣ב עַל֟כ֌֎סְא֎֔י וְה֥ו֌א י֎מְלֹ֖ךְ ת֌ַחְת֌֑֞י וְאֹתրוֹ ׊֎ו֌֎֙ית֎י֙ ל֎֜הְי֣וֹת נ־ג֮֔יד עַל֟י֎שְׂך֞אֵ֖ל וְעַל֟יְהו֌ד֞֜ה׃

English:

Then march up after him, and let him come in and sit on my throne. For he shall succeed me as king; him I designate to be ruler of Israel and Judah.”

Dovid commands that the people march up after Shlomo, who shall come and sit on Dovid's own throne and reign in his place; he has been formally appointed ruler over Israel and Yehuda. Metzudat David clarifies that 'after him' means Shlomo will lead the procession in the manner of a king walking at the head of his people. Dovid is explicitly transferring operational sovereignty in his own lifetime — a co-regency that becomes a full transfer.

׀סוק ל׮ו · Verse 36

Hebrew:

וַי֌ַ֚עַן ב֌ְנ֞י֧֞הו֌ בֶן֟יְהוֹי֞ד֛֞ע אֶת֟הַמ֌ֶ֖לֶךְ וַי֌ֹ֣אמֶך ׀ א֞מֵ֑ן כ֌ֵ֚ן יֹאמַ֣ך יְהֹו֞֔ה אֱלֹהֵ֖י אֲדֹנ֎֥י הַמ֌ֶ֜לֶךְ׃

English:

Benaiah son of Jehoiada spoke up and said to the king, “Amen! And may the ETERNAL, the God of my lord the king, so ordain.

Benayahu son of Yehoyada answers the king with 'Amen — may the Lord God of my lord the king say so as well.' Rashi explains that the 'amen' is an affirmation specifically of the prayer that Shlomo should live and reign. The loyalist soldier's response supplements practical obedience with prayer for divine ratification, recognizing that human appointment requires Heaven's seal.
ךש׎יRashi
א֞מֵן. שֶׁי֌֎חְיֶה שְׁלֹמֹה.
Amein. [Long] live Shlomo.29"Amein" serves as an affirmation to this proclamation.

׀סוק ל׮ז · Verse 37

Hebrew:

כ֌ַאֲשֶׁ֚ך ×”Öž×™ÖžÖ€×” יְהֹו֞ה֙ ע֎ם֟אֲדֹנ֎֣י הַמ֌ֶ֔לֶךְ כ֌ֵ֖ן (יהי) [י֎הְיֶ֣ה] ע֎ם֟שְׁלֹמֹ֑ה ו֎֜יגַד֌ֵל֙ אֶת֟כ֌֎סְא֔וֹ מ֎֚כ֌֎ס֌ֵ֔א אֲדֹנ֎֖י הַמ֌ֶ֥לֶךְ ד֌֞ו֎֜ד׃

English:

As GOD was with my lord the king, so may it be with Solomon; and may his throne be exalted even higher than the throne of my lord King David.”

Benayahu continues: just as the Lord was with my lord the king, so may He be with Shlomo, and may He make his throne even greater than the throne of King Dovid. Rashi notes the remarkable detail in this blessing — from the fact that Dovid welcomed it without resentment, the Sages derived that a father is not jealous of his son. Benayahu's blessing introduces the theme of Shlomo's surpassing greatness, which Sefer Melakhim will go on to develop in detail.
ךש׎יRashi
מ֎כ֌֎ס֌ֵא אֲדֹנ֎י הַמ֌ֶלֶךְ. מ֎כ֌֞אן שֶׁאֵין א־ד־ם מ֎תְקַנ֌ֵא ב֌֎בְנוֹ.
Than the throne of my lord Dovid Hamelech. From this [we derive] that a father is not envious of his son.30See Maseches Sanhedrin 105b.

׀סוק ל׮ח · Verse 38

Hebrew:

וַי֌ֵ֣ךֶד ׊֞ד֣וֹק הַ֠כ֌ֹהֵ֠ן וְנ֞ת֚֞ן הַנ֌֞ב֎֜יא ו֌בְנ֞י֣֞הו֌ בֶן֟יְהוֹי֞ד֞֗ע וְהַכ֌ְךֵת֎י֙ וְהַ׀֌ְלֵת֎֔י וַי֌ַךְכ֌֎֙בו֌֙ אֶת֟שְׁלֹמֹ֔ה עַל֟׀֌֎ךְד֌ַ֖ת הַמ֌ֶ֣לֶךְ ד֌֞ו֎֑ד וַי֌ֹל֎֥כו֌ אֹת֖וֹ עַל֟ג֌֎ח֜וֹן׃

English:

Then the priest Zadok, and the prophet Nathan, and Benaiah son of Jehoiada went down with the Cherethites and the Pelethites. They had Solomon ride on King David’s mule and they led him to Gihon.

Tzadok the priest, Natan the prophet, Benayahu son of Yehoyada, and the Kreti and Pleti go down with Shlomo, mount him on King Dovid's mule, and bring him to Gichon. Rashi cites Targum Yonatan that the Kreti and Pleti are archers and slingers, while our Rabbis identified them with the Urim and Tumim. The operational party assembles and acts with urgent speed, beating Adoniyahu's still-feasting faction to the actual coronation.
ךש׎יRashi
וְהַכ֌ְךֵת֎י וְהַ׀֌ְלֵת֎י. ת֌֎ךְג֌ֵם יוֹנ֞ת֞ן: וְקַש֌ׁ֞תַי֌֞א וְקַל֌֞עַי֌֞א. וְךַב֌וֹתֵינו֌ א֞מְךו֌: או֌ך֎ים וְתֻמ֌֎ים.
And the archers and the sling shooters. [Targum] Yonoson rendered, "the archers and the sling shooters."31Alternatively, כךתי ו׀לתי refers to the Sanhedrin.—Ralbag But our Rabbis maintained [that it refers to] the Urim and Tumim.32The Urim and Tumim are called "כךתי ו׀לתי"; כךתי because their words are "cut" [כךת], i.e., they render irrevocable decisions and ׀לתי because they are "wondrous" [׀לא] in revealing the future. See Maseches Berachos 4a.

׀סוק ל׮ט · Verse 39

Hebrew:

וַי֌֎ק֌ַח֩ ׊֞ד֚וֹק הַכ֌ֹהֵ֜ן אֶת֟קֶրךֶן הַשׁ֌ֶ֙מֶן֙ מ֎ן֟ה֞אֹ֔הֶל וַי֌֎מְשַׁ֖ח אֶת֟שְׁלֹמֹ֑ה וַ֜י֌֎תְקְעו֌֙ ב֌ַשׁ֌וֹ׀֞֔ך וַי֌ֹ֜אמְךו֌֙ כ֌ׇל֟ה֞ע֞֔ם יְח֖֮י הַמ֌ֶ֥לֶךְ שְׁלֹמֹ֜ה׃

English:

The priest Zadok took the horn of oil from the Tent and anointed Solomon. They sounded the horn and all the people shouted, “Long live King Solomon!”

Tzadok takes the horn of oil from the Tent and anoints Shlomo; the shofar is sounded and all the people cry 'Long live King Shlomo.' Rashi identifies the oil as the very anointing oil compounded by Moshe, kept before the Aron in Dovid's tent in Yerushalayim, and Metzudat David and Radak agree this was the consecrated oil reserved for kings. The act draws on the sacred Mishkan tradition itself, sanctifying Shlomo's reign with the most ancient continuity Israel possesses.
ךש׎יRashi
אֶת קֶךֶן הַש֌ֶׁמֶן. מ֎ש֌ֶׁמֶן הַמ֌֎שְׁח֞ה שֶׁע֞שׂ֞ה משֶׁה. מ֮ן ה֞אֹהֶל. שֶׁה֞א֞ךוֹן נ֞תו֌ן ב֌ְע֎יך ד֌֞ו֎ד, ו֌׊ְלוֹח֎ית שֶׁל שֶׁמֶן הַמ֌֎שְׁח֞ה ל֎׀ְנֵי ה֞א֞ךוֹן (יומא נב ב).
The horn of oil. [Tzadok took] of the anointment oil compounded by Moshe.33See Shemos 30, 31. From the Tent. Since the Holy Ark was in the City of Dovid [Yerusholayim], and the jug of oil of anointment was before the Ark. as we have learned in [Maseches] Yoma.34 52b.

׀סוק מ׳ · Verse 40

Hebrew:

וַי֌ַעֲלրו֌ כׇל֟ה֞ע֞ם֙ אַחֲך֞֔יו וְה֞ע֞ם֙ מְחַל֌ְל֎֣ים ב֌ַחֲל֎ל֎֔ים ו֌שְׂמֵח֎֖ים שׂ֎מְח֣֞ה גְדוֹל֑֞ה וַת֌֎ב֌֞קַ֥ע ה֞א֖֞ךֶץ ב֌ְקוֹל֞֜ם׃

English:

All the people then marched up behind him, playing on flutes and making merry till the earth was split open by the uproar.

The whole nation comes up after Shlomo, playing flutes and rejoicing with great joy, until the earth itself splits with their sound (וַת֎֌ב֞֌קַע ה֞א֞ךֶץ בְ֌קוֹל֞ם). Rashi notes this is one of the classic instances where the prophets spoke in the language of hyperbole as ordinary people do, and Metzudat David and Radak similarly classify this as a figure of magnification rather than literal description. The image conveys the immediate, visceral mass acceptance of Shlomo's coronation — a roar that will, within moments, reach Adoniyahu's banquet across the valley.
ךש׎יRashi
ב֌ַחֲל֎ל֎ים. ׀לאוט"י ב֌ְלַעַ"ז (ח־ל֮יל). וַת֌֎ב֌֞קַע ה֞א֞ךֶץ. ד֌֎ב֌ְךו֌ הַנ֌ְב֎יא֎ים ב֌֎לְשׁוֹן הֲבַאי, כ֌֎לְשׁוֹן ב֌ְנֵי א־ד־ם.
The flutes. Flute in O.F. And the earth [seemed to] split. Prophets spoke in terms of exaggeration as [is common] among people.35see Maseches Chulin 90b.

׀סוק מ׮א · Verse 41

Hebrew:

וַי֌֎שְׁמַ֣ע אֲדֹנ֎י֌֞֗הו֌ וְכׇל֟הַק֌ְךֻא֎ים֙ אֲשֶׁ֣ך א֎ת֌֔וֹ וְהֵ֖ם כ֌֎ל֌֣ו֌ לֶאֱכֹ֑ל וַי֌֎שְׁמַրע יוֹא֞ב֙ אֶת֟ק֣וֹל הַשׁ֌וֹ׀֞֔ך וַי֌ֹ֕אמֶך מַד֌֥ו֌עַ ק֜וֹל֟הַק֌֎ךְי֖֞ה הוֹמ֞֜ה׃

English:

Adonijah and all the guests who were with him, who had just finished eating, heard it. When Joab heard the sound of the horn, he said, “Why is the city in such an uproar?”

Adoniyahu and his guests hear the noise just as they have finished eating, and Yoav, hearing the shofar, asks 'why is the city in such an uproar?' -- the rhetorical question registers the abrupt collapse of the conspirators' confidence.

׀סוק מ׮ב · Verse 42

Hebrew:

עוֹדֶ֣נ֌ו֌ מְדַב֌ֵ֔ך וְה֎נ֌ֵ֧ה יוֹנ֞ת֛֞ן ב֌ֶן֟אֶבְי֞ת֥֞ך הַכ֌ֹהֵ֖ן ב֌֑֞א וַי֌ֹրאמֶך אֲדֹנ֎י֌֞֙הו֌֙ ב֌ֹ֔א כ֌֎֣י א֎֥ישׁ חַ֛י֎ל אַ֖ת֌֞ה וְט֥וֹב ת֌ְבַשׂ֌ֵ֜ך׃

English:

He was still speaking when the priest Jonathan son of Abiathar arrived. “Come in,” said Adonijah. “You are a worthy man, and you surely bring good news.”

As Yoav is still speaking, Yonatan son of Evyatar the priest arrives. Adoniyahu greets him: 'come in, you are a worthy man and bring good news' -- a tragically misjudged welcome that, as Metzudat David notes, traded on the convention that a worthy person hastens to convey good tidings.

׀סוק מ׮ג · Verse 43

Hebrew:

וַי֌ַ֙עַן֙ י֜וֹנ֞ת֞֔ן וַי֌ֹ֖אמֶך לַאֲדֹנ֎י֌֑֞הו֌ אֲב֞֕ל אֲדֹנֵ֥ינו֌ הַמ֌ֶלֶךְ֟ד֌֞ו֎֖ד ה֎מְל֎֥יךְ אֶת֟שְׁלֹמֹ֜ה׃

English:

But Jonathan replied to Adonijah, “Alas, our lord King David has made Solomon king!

Yonatan answers: 'indeed, our lord King Dovid has made Shlomo king' -- and Rashi catches the force of the opening word aval, 'now my report is not of good tidings for you.' The inversion is total; the news the conspirators expected to hear of their own success is instead the news of their defeat.
ךש׎יRashi
אֲב֞ל אֲדֹנֵינו֌. כ֌ְלוֹמַך, עַכְשׁ֞יו אֵין ב֌ְשׂוֹך֞ת֎י טוֹב֞ה לְך־.
But our lord. I.e., "Now, my report is not of good [tidings] for you."

׀סוק מ׮ד · Verse 44

Hebrew:

וַי֌֎שְׁלַ֣ח א֎ת֌֜וֹ֟הַ֠מ֌ֶ֠לֶךְ אֶת֟׊֞ד֚וֹק הַכ֌ֹהֵ֜ן וְאֶת֟נ֞ת֣֞ן הַנ֌֞ב֎֗יא ו֌בְנ֞י֞֙הו֌֙ ב֌ֶן֟יְה֣וֹי֞ד֞֔ע וְהַכ֌ְךֵת֎֖י וְהַ׀֌ְלֵת֎֑י וַי֌ַךְכ֌֎֣בו֌ אֹת֔וֹ עַ֖ל ׀֌֎ךְד֌ַ֥ת הַמ֌ֶ֜לֶךְ׃

English:

The king sent with him the priest Zadok and the prophet Nathan and Benaiah son of Jehoiada, and the Cherethites and Pelethites. They had him ride on the king’s mule,

׀סוק מ׮ה · Verse 45

Hebrew:

וַי֌֎מְשְׁח֣ו֌ אֹת֡וֹ ׊֞ד֣וֹק הַכ֌ֹהֵ֣ן וְנ֞ת֞ן֩ הַנ֌֞ב֎֚יא ׀ לְמֶ֜לֶךְ ב֌ְג֎ח֗וֹן וַי֌ַעֲלրו֌ מ֎שׁ֌֞ם֙ שְׂמֵח֎֔ים וַת֌ֵהֹ֖ם הַק֌֎ךְי֑֞ה ה֥ו֌א הַק֌֖וֹל אֲשֶׁ֥ך שְׁמַעְת֌ֶ֜ם׃

English:

and the priest Zadok and the prophet Nathan anointed him king at Gihon. Then they came up from there making merry, and the city went into an uproar. That’s the noise you heard.

׀סוק מ׮ו · Verse 46

Hebrew:

וְגַם֙ י֞שַׁ֣ב שְׁלֹמֹ֔ה עַ֖ל כ֌֎ס֌ֵ֥א הַמ֌ְלו֌כ֞֜ה׃

English:

Further, Solomon seated himself on the royal throne;

׀סוק מ׮ז · Verse 47

Hebrew:

וְגַם֟ב֌֞֜או֌ עַבְדֵ֣י הַמ֌ֶ֗לֶךְ לְ֠ב֞ךֵ֠ךְ אֶת֟אֲדֹנֵ֜ינו֌ הַמ֌ֶ֣לֶךְ ד֌֞ו֎ד֮ לֵאמֹך֒ יֵיטֵ֚ב (אלהיך) [אֱלֹה֎֜ים] אֶת֟שֵׁրם שְׁלֹמֹה֙ מ֎שׁ֌ְמֶ֔ך֞ ו֎יגַד֌ֵ֥ל אֶת֟כ֌֎סְא֖וֹ מ֎כ֌֎סְאֶ֑ך֞ וַי֌֎שְׁת֌ַ֥חו֌ הַמ֌ֶ֖לֶךְ עַל֟הַמ֌֎שְׁכ֌֞֜ב׃

English:

further, the king’s courtiers came to congratulate our lord King David, saying, ‘May God make the renown of Solomon even greater than yours, and may his throne be exalted even higher than yours!’ And the king bowed low on his couch.

Yonatan continues his report: even the king's servants came to bless our lord King Dovid, saying 'may God make Shlomo's name greater than your name and his throne greater than your throne,' and the king bowed on his bed in worship -- the cumulative detail leaves no room for doubt that the transition is fully accepted.

׀סוק מ׮ח · Verse 48

Hebrew:

וְגַם֟כ֌֖֞כ֞ה א֞מַ֣ך הַמ֌ֶ֑לֶךְ ב֌֞ך֚ו֌ךְ יְהֹו֞֜ה אֱלֹהֵ֣י י֎שְׂך֞אֵ֗ל אֲשֶׁ֚ך ￜￜ֞תַ֥ן הַי֌֛וֹם יֹשֵׁ֥ב עַל֟כ֌֎סְא֎֖י וְעֵינַ֥י ךֹא֜וֹת׃

English:

And further, this is what the king said, ‘Praised be the ETERNAL, the God of Israel who has this day provided a successor to my throne, while my own eyes can see it.’”

And the king himself said, 'blessed is the Lord God of Israel who has granted that one of my own should sit on my throne this day, while my eyes are seeing it' -- Dovid's blessing of gratitude turns the political moment into a theological one.

׀סוק מ׮ט · Verse 49

Hebrew:

וַי֌ֶ֜חֶךְדו֌֙ וַי֌֞קֻ֔מו֌ כ֌ׇ֚ל֟הַק֌ְךֻא֎֔ים אֲשֶׁ֖ך לַאֲדֹנ֎י֌֑֞הו֌ וַי֌ֵלְכ֖ו֌ א֎֥ישׁ לְדַךְכ֌֜וֹ׃

English:

Thereupon, all of Adonijah’s guests rose in alarm and went off in every direction.

׀סוק נ׳ · Verse 50

Hebrew:

וַאֲדֹ֣נ֎י֌֞֔הו֌ י֞ךֵ֖א מ֎׀֌ְנֵ֣י שְׁלֹמֹ֑ה וַי֌֣֞קׇם וַי֌ֵ֔לֶךְ וַ֜י֌ַחֲזֵ֖ק ב֌ְקַךְנ֥וֹת הַמ֌֎זְב֌ֵ֜חַ׃

English:

Adonijah, in fear of Solomon, went at once [to the Tent] and grasped the horns of the altar.

Adoniyahu, in fear of Shlomo, rises and grasps the horns of the altar -- the ancient asylum-mechanism by which a fugitive sought sanctuary at a sanctified place (cf. Shemot 21:14). Rashi, citing the Tanchuma, gives Adoniyahu's inner reasoning: 'those executed by beit din are buried in the graves of beit din; I will die here and be buried with my forefathers.'
ךש׎יRashi
ב֌ְקַךְנוֹת הַמ֌֎זְב֌ֵחַ. שֶׁה֞י֞ה ב֌ְג֎בְעוֹן, א֞מַך: הֲךו֌גֵי ב֌ֵית ד֌֎ין נ֎קְב֌֞ך֎ין ב֌ְק֎בְךֵי ב֌ֵית ד֌֎ין, א֞מו֌ת כ֌֞אן, וְאֶק֌֞בֵך ב֌ְק֎בְךֵי אֲבוֹתַי (תנחומא מסעי יב).
Of the horns [of the corners] of the Altar. Which was in Givon.36Alternatively, he grabbed on to the corners of the altar that was in Yerushalayim.—Radak. In those days it was permissible to build an altar and bring certain sacrifices outside of the Mishkan. He said, "Those who are executed by Beis Din are buried in the graves of Beis Din. I will die here, and be buried in the graves of my forefathers." Thus did Rabbi Tanchuma expound.

׀סוק נ׎א · Verse 51

Hebrew:

וַי֌ֻג֌ַրד ל֎שְׁלֹמֹה֙ לֵאמֹ֔ך ה֎נ֌ֵה֙ אֲדֹ֣נ֎י֌֞֔הו֌ י֞ךֵ֖א אֶת֟הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֑ה וְ֠ה֎נ֌ֵ֠ה א֞חַ֞ז ב֌ְקַךְנրוֹת הַמ֌֎זְב֌ֵ֙חַ֙ לֵאמֹ֔ך י֎שׁ֌֞בַ֜ע֟ל֎րי כַי֌וֹם֙ הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֔ה א֎ם֟י֞מ֎֥ית אֶת֟עַבְד֌֖וֹ ב֌ֶח֞֜ךֶב׃

English:

It was reported to Solomon: “Adonijah is in fear of King Solomon and has grasped the horns of the altar, saying, ‘Let King Solomon first swear to me that he will not put his servant to the sword.’”

It is reported to Shlomo that Adoniyahu fears him and has grasped the horns of the altar, saying 'let King Shlomo swear to me first that he will not put his servant to the sword' -- the conspirator now negotiates from the altar, requesting a sworn pardon as the condition of leaving.

׀סוק נ׮ב · Verse 52

Hebrew:

וַי֌ֹ֣אמֶך שְׁלֹמֹ֔ה א֚֮ם י֎הְיֶ֣ה לְבֶן֟חַ֔י֎ל לֹא֟י֎׀֌ֹ֥ל מ֎שׂ֌ַעֲך֞ת֖וֹ א־֑׹ְש־ה וְא֎ם֟ך֞ע֥֞ה ת֎מ֌֞֜׊ֵא֟ב֖וֹ ו֞מֵ֜ת׃

English:

Solomon said, “If he behaves worthily, not a hair of his head shall fall to the ground; but if he is caught in any offense, he shall die.”

Shlomo answers: 'if he proves himself a worthy man (אם יהיה לבן֟חיל), not a hair of his head shall fall to the earth; but if wickedness is found in him, he shall die' -- the new king's first ruling is conditional, neither pardon nor execution, marking a deliberately calibrated debut of royal justice.

׀סוק נ׮ג · Verse 53

Hebrew:

וַי֌֎שְׁלַ֞ח הַמ֌ֶ֣לֶךְ שְׁלֹמֹ֗ה וַי֌וֹך֎דֻ֙הו֌֙ מֵעַ֣ל הַמ֌֎זְב֌ֵ֔חַ וַי֌֞בֹ֕א וַי֌֎שְׁת֌ַ֖חו֌ לַמￜￜֶ֣לֶךְ שְׁלֹמֹ֑ה וַי֌ֹאמֶך֟ל֥וֹ שְׁלֹמֹ֖ה לֵ֥ךְ לְבֵיתֶ֜ך֞׃ {×€}

English:

So King Solomon sent and had him taken down from the altar. He came and bowed before King Solomon, and Solomon said to him, “Go home.”

King Shlomo sends officers to bring Adoniyahu down from the altar; he comes and prostrates himself before Shlomo, who tells him 'go to your house.' Metzudat David explains that Shlomo's curt dismissal -- rather than installing Adoniyahu in his court -- signals that the pardon is provisional, leaving him to await any future cause for execution at home.

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