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Nach YomiI Kings · מלכים א׳Chapter 1

I Kings 1

מלכים א׳ פרק א׳

Section: נביאים · נביאים ראשונים | 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 יִחַם לוֹ” (he could not be made warm) lands like a verdict, and the search for Avishag the Shunammite, conducted “בְּכֹל גְּבוּל יִשְׂרָאֵל” (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: “וְהוּא יָפֶה תֹאַר מְאֹד” (he was very handsome of form), and “וְלֹא־עֲצָבוֹ אָבִיו מִיָּמָיו” (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 הַזֹּחֶלֶת אֲשֶׁר־אֵצֶל עֵין רֹגֵל”); 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 (“הֲלֹא־אַתָּה אֲדֹנִי הַמֶּלֶךְ נִשְׁבַּעְתָּ לַאֲמָתְךָ”), 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 “חַי־ה’ אֲשֶׁר־פָּדָה אֶת־נַפְשִׁי מִכׇּל־צָרָה” (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 (פִּרְדַּת הַמֶּלֶךְ), 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 “יְחִי הַמֶּלֶךְ שְׁלֹמֹה.” The Levantine earth itself trembles (“וַתִּבָּקַע הָאָרֶץ בְּקוֹלָם”). 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, “וַיֵּלֶךְ אִישׁ לְדַרְכּוֹ” — 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: “אִם יִהְיֶה לְבֶן־חַיִל לֹא יִפֹּל מִשַּׂעֲרָתוֹ אָרְצָה וְאִם־רָעָה תִמָּצֵא־בוֹ וָמֵת” (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.

פרק א׳ · Chapter 1

פסוק א׳ · Verse 1

Hebrew:

וְהַמֶּ֤לֶךְ דָּוִד֙ זָקֵ֔ן בָּ֖א בַּיָּמִ֑ים וַיְכַסֻּ֙הוּ֙ בַּבְּגָדִ֔ים וְלֹ֥א יִחַ֖ם לֽוֹ׃

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.
▶Commentaries (1)
רש״יRashi
וְלֹא יִחַם לוֹ. אָמְרוּ רַבּוֹתֵינוּ: כָּל הַמְבַזֶּה בְּגָדִים, אֵינוֹ נֶהֶנָה מֵהֶם לַסוֹף, לְפִי שֶׁקָּרַע אֶת כְּנַף הַמְּעִיל לְשָׁאוּל. וּמִדְרַשׁ אַגָּדָה: אָמַר רַב שְׁמוּאֵל בַּר נַחֲמָנִי: כְּשֶׁרָאָה דָוִד אֶת הַמַּלְאָךְ עוֹמֵד בִּירוּשָׁלַיִם וְחַרְבּוֹ בְּיָדוֹ, נִצְטַנֵּן דָּמוֹ מִיִּרְאָתוֹ.
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.

פסוק ב׳ · Verse 2

Hebrew:

וַיֹּ֧אמְרוּ ל֣וֹ עֲבָדָ֗יו יְבַקְשׁ֞וּ לַאדֹנִ֤י הַמֶּ֙לֶךְ֙ נַעֲרָ֣ה בְתוּלָ֔ה וְעָֽמְדָה֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וּתְהִי־ל֖וֹ סֹכֶ֑נֶת וְשָׁכְבָ֣ה בְחֵיקֶ֔ךָ וְחַ֖ם לַאדֹנִ֥י הַמֶּֽלֶךְ׃

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.
▶Commentaries (1)
רש״יRashi
בְתוּלָה. בְּתוּלֶיהָ מְחַמְּמִין אֶת בְּשָׂרָהּ. סֹכֶנֶת. מְחַמֶּמֶת, וְכֵן: וּבוֹקֵעַ עֵצִים יִסָּכֶן בָּם.
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

פסוק ג׳ · Verse 3

Hebrew:

וַיְבַקְשׁוּ֙ נַעֲרָ֣ה יָפָ֔ה בְּכֹ֖ל גְּב֣וּל יִשְׂרָאֵ֑ל וַֽיִּמְצְא֗וּ אֶת־אֲבִישַׁג֙ הַשּׁ֣וּנַמִּ֔ית וַיָּבִ֥אוּ אֹתָ֖הּ לַמֶּֽלֶךְ׃

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.

פסוק ד׳ · Verse 4

Hebrew:

וְהַֽנַּעֲרָ֖ה יָפָ֣ה עַד־מְאֹ֑ד וַתְּהִ֨י לַמֶּ֤לֶךְ סֹכֶ֙נֶת֙ וַתְּשָׁ֣רְתֵ֔הוּ וְהַמֶּ֖לֶךְ לֹ֥א יְדָעָֽהּ׃

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.
▶Commentaries (1)
רש״יRashi
לֹא יְדָעָהּ. שֶׁהַבְּתוּלָה יָפָה לְחַמֵּם מִן הַבְּעוּלָה. וְרַבּוֹתֵינוּ אָמְרוּ: מִשּׁוּם לֹא יַרְבֶּה לּוֹ נָשִׁים, וּכְבָר הָיוּ לוֹ שְׁמוֹנָה עָשָׂר.
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.

פסוק ה׳ · Verse 5

Hebrew:

וַאֲדֹנִיָּ֧ה בֶן־��ַגִּ֛ית מִתְנַשֵּׂ֥א לֵאמֹ֖ר אֲנִ֣י אֶמְלֹ֑ךְ וַיַּ֣עַשׂ ל֗וֹ רֶ֚כֶב וּפָ֣רָשִׁ֔ים וַחֲמִשִּׁ֥ים אִ֖ישׁ רָצִ֥ים לְפָנָֽיו׃

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.
▶Commentaries (1)
רש״יRashi
מִתְנַשֵּׂא. מִתְפָּאֵר. וַחֲמִשִּׁים אִישׁ. נְטוּלֵי טְחוֹל וַחֲקוּקֵי כַּפּוֹת רַגְלַיִם.
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.

פסוק ו׳ · Verse 6

Hebrew:

וְלֹֽא־עֲצָב֨וֹ אָבִ֤יו מִיָּמָיו֙ לֵאמֹ֔ר מַדּ֖וּעַ כָּ֣כָה עָשִׂ֑יתָ וְגַם־ה֤וּא טֽוֹב־תֹּ֙אַר֙ מְאֹ֔ד וְאֹת֥וֹ יָלְדָ֖ה אַחֲרֵ֥י אַבְשָׁלֽוֹם׃

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.
▶Commentaries (1)
רש״יRashi
וְלֹא עֲצָבוֹ. לֹא הִכְעִיסוֹ, לִמֶּדְךָ שֶׁהַמּוֹנֵעַ תּוֹכָחָה מִבְּנוֹ, מְבִיאוֹ לִידֵי מִיתָה. וְגַם הוּא טוֹב תֹּאַר. כְּאַבְשָׁלוֹם, שֶׁנֶּאֱמַר: וּכְאַבְשָׁלוֹם לֹא הָיָה אִישׁ יָפֶה, הִיא גָּרְמָה לָהֶם שֶׁנִּתְגָּאוּ. וְאֹתוֹ יָלְדָה. אִמּוֹ. אַחֲרֵי אַבְשָׁלוֹם. כְּלוֹמַר גִּדְּלַתּוֹ אַחַר תַּרְבּוּת שֶׁגִּדְלָה אִמּוֹ שֶׁל אַבְשָׁלוֹם.
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.

פסוק ז׳ · Verse 7

Hebrew:

וַיִּהְי֣וּ דְבָרָ֔יו עִ֚ם יוֹאָ֣ב בֶּן־צְרוּיָ֔ה וְעִ֖ם אֶבְיָתָ֣ר הַכֹּהֵ֑ן וַֽיַּעְזְר֔וּ אַחֲרֵ֖י אֲדֹנִיָּֽה׃

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.
▶Commentaries (1)
רש״יRashi
עִם יוֹאָב בֶּן צְרוּיָה. לְפִי שֶׁהָיָה יוֹדֵעַ שֶׁבְּלִבּוֹ שֶׁל דָּוִד עָלָיו, עַל שֶׁהָרַג אֶת אַבְנֵר וַעֲמָשָׂא וְאַבְשָׁלוֹם, וְסוֹפוֹ שֶׁיְּצַוֶּה אֶת בְּנוֹ הַמּוֹלֵךְ תַּחְתָּיו עָלָיו, לְפִיכָךְ הָיָה רוֹצֶה שֶׁיִּמְלֹךְ זֶה עַל יָדוֹ, וְיֶאֱהָבֶנּוּ. וְעִם אֶבְיָתָר הַכֹּהֵן. שֶׁנִּסְתַּלֵּק מִן הַכְּהֻנָּה מִשֶּׁבָּרַח דָּוִד מִירוּשָׁלַיִם מִפְּנֵי אַבְשָׁלוֹם, שֶׁשָּׁאַל בָּאוּרִים וְתֻמִּים וְלֹא עָלְתָה לּוֹ, שֶׁנֶּאֱמַר: וַיַּעַל אֶבְיָתָר, וְהָיָה מִבְּנֵי בָּנָיו שֶׁל עֵלִי, וְיָדַע שֶׁלֹּא יְשַׁמֵּשׁ בִּימֵי שְׁלֹמֹה, שֶׁהֲרֵי נֶאֱמַר לְעֵלִי: וַהֲקִימֹתִי לִי כֹּהֵן נֶאֱמָן וְהִתְהַלֵּךְ לִפְנֵי מְשִׁיחִי, וְהָיָה חָפֵץ שֶׁיַּעֲמֹד זֶה עַל יָדוֹ.
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.

פסוק ח׳ · Verse 8

Hebrew:

וְצָד֣וֹק הַ֠כֹּהֵ֠ן וּבְנָיָ֨הוּ בֶן־יְהוֹיָדָ֜ע וְנָתָ֤ן הַנָּבִיא֙ וְשִׁמְעִ֣י וְרֵעִ֔י וְהַגִּבּוֹרִ֖ים אֲשֶׁ֣ר לְדָוִ֑ד לֹ֥א הָי֖וּ עִם־אֲדֹנִיָּֽהוּ׃

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.
▶Commentaries (1)
רש״יRashi
וְנָתָן הַנָּבִיא. שֶׁנִּבֵּא לְדָוִד שֶׁשְּׁלֹמֹה יִמְלֹךְ, כְּמוֹ שֶׁנֶּאֱמַר בְּדִבְרֵי הַיָּמִים: וּשְׁלֹמֹה יִהְיֶה 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."

פסוק ט׳ · Verse 9

Hebrew:

וַיִּזְבַּ֣ח אֲדֹנִיָּ֗הוּ צֹ֤אן וּבָקָר֙ וּמְרִ֔יא עִ֚ם אֶ֣בֶן הַזֹּחֶ֔לֶת אֲשֶׁר־אֵ֖צֶל עֵ֣ין רֹגֵ֑ל וַיִּקְרָ֗א אֶת־כׇּל־אֶחָיו֙ בְּנֵ֣י הַמֶּ֔לֶךְ וּלְכׇל־אַנְשֵׁ֥י יְהוּדָ֖ה עַבְדֵ֥י הַמֶּֽלֶךְ׃

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.
▶Commentaries (1)
רש״יRashi
וּמְרִיא. שׁוֹר שֶׁל פְּטָם. אֶבֶן הַזֹּחֶלֶת. אֶבֶן גְּדוֹלָה, שֶׁהָיוּ הַבַּחוּרִים מְנַסִּין בָּהּ אֶת כֹּחָם לַהֲזִיזָהּ וּלְגָרְרָהּ, לְשׁוֹן מַיִם זוֹחֲלִין: זוֹחֲלֵי עָפָר. וְיוֹנָתָן תִּרְגֵּם: אֶבֶן סְכוּתָא, שֶׁעוֹמְדִין עָלֶיהָ וְצוֹפִין לְמֵרָחוֹק. עֵין רֹגֵל. תִּרְגֵּם יוֹנָתָן: עֵין קַצְרָא, הוּא כּוֹבֵס, שֶׁמְּתַקֵּן בִּגְדֵי צֶמֶר בְּרַגְלָיו, עַל יְדֵי בְּעִיטָה.
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 רוגל as] עין קצרא, 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 [=רגליו], by trampling [on them].

פסוק י״ · Verse 10

Hebrew:

וְֽאֶת־נָתָן֩ הַנָּבִ֨יא וּבְנָיָ֜הוּ וְֽאֶת־הַגִּבּוֹרִ֛ים וְאֶת־שְׁלֹמֹ֥ה אָחִ֖יו לֹ֥א קָרָֽא׃

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.
▶Commentaries (1)
רש״יRashi
וְאֶת שְׁלֹמֹה אָחִיו לֹא קָרָא. שֶׁיּוֹדֵעַ הָיָה, שֶׁהִתְנַבֵּא עָלָיו הַנָּבִיא לִמְלֹךְ.
And his brother Shlomo, he did not invite. For he knew that the prophet had prophesied about him that he would reign.

פסוק י״א · Verse 11

Hebrew:

וַיֹּ֣אמֶר נָתָ֗ן אֶל־בַּת־שֶׁ֤בַע אֵם־שְׁלֹמֹה֙ לֵאמֹ֔ר הֲל֣וֹא שָׁמַ֔עַתְּ כִּ֥י מָלַ֖ךְ אֲדֹנִיָּ֣הו�� בֶן־חַגִּ֑ית וַאֲדֹנֵ֥ינוּ דָוִ֖ד לֹ֥א יָדָֽע׃

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.

פסוק י״ב · Verse 12

Hebrew:

וְעַתָּ֕ה לְכִ֛י אִיעָצֵ֥ךְ נָ֖א עֵצָ֑ה וּמַלְּטִי֙ אֶת־נַפְשֵׁ֔ךְ וְאֶת־נֶ֥פֶשׁ בְּנֵ֖ךְ שְׁלֹמֹֽה׃

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.
▶Commentaries (1)
רש״יRashi
וּמַלְּטִי אֶת נַפְשֵׁךְ. מִן הַמַּחֲלֹקֶת לְאַחַר מוֹת הַמֶּלֶךְ, שֶׁיִּרְצֶה בְּנֵךְ לִמְלֹךְ, כְּמָה שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא.
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.

פסוק י״ג · Verse 13

Hebrew:

לְכִ֞י וּבֹ֣אִי ׀ אֶל־הַמֶּ֣לֶךְ דָּוִ֗ד וְאָמַ֤רְתְּ אֵלָיו֙ הֲלֹֽא־אַתָּ֞ה אֲדֹנִ֣י הַמֶּ֗לֶךְ נִשְׁבַּ֤עְתָּ לַאֲמָֽתְךָ֙ לֵאמֹ֔ר כִּֽי־שְׁלֹמֹ֤ה בְנֵךְ֙ יִמְלֹ֣ךְ אַחֲרַ֔י וְה֖וּא יֵשֵׁ֣ב עַל־כִּסְאִ֑י וּמַדּ֖וּעַ מָלַ֥ךְ אֲדֹנִיָּֽהוּ׃

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.

פסוק י״ד · Verse 14

Hebrew:

הִנֵּ֗ה עוֹדָ֛ךְ מְדַבֶּ֥רֶת שָׁ֖ם עִם־הַמֶּ֑לֶךְ וַֽאֲנִי֙ אָב֣וֹא אַחֲרַ֔יִךְ וּמִלֵּאתִ֖י אֶת־דְּבָרָֽיִךְ׃

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.

פסוק ט״ו · Verse 15

Hebrew:

וַתָּבֹ֨א בַת־שֶׁ֤בַע אֶל־הַמֶּ֙לֶךְ֙ הַחַ֔דְרָה וְהַמֶּ֖לֶךְ זָקֵ֣ן מְאֹ֑ד וַאֲבִישַׁג֙ הַשּׁ֣וּנַמִּ֔ית מְשָׁרַ֖ת אֶת־הַמֶּֽלֶךְ׃

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.

פסוק ט״ז · Verse 16

Hebrew:

וַתִּקֹּ֣ד בַּת־שֶׁ֔בַע וַתִּשְׁתַּ֖חוּ לַמֶּ֑לֶךְ וַיֹּ֥אמֶר הַמֶּ֖לֶךְ מַה־לָּֽךְ׃

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.

פסוק י״ז · Verse 17

Hebrew:

וַתֹּ֣אמֶר ל֗וֹ אֲדֹנִי֙ אַתָּ֨ה נִשְׁבַּ֜עְתָּ בַּיהֹוָ֤ה אֱלֹהֶ֙יךָ֙ לַאֲמָתֶ֔ךָ כִּֽי־שְׁלֹמֹ֥ה בְנֵ֖ךְ יִמְלֹ֣ךְ אַחֲרָ֑י וְה֖וּא יֵשֵׁ֥ב עַל־כִּסְאִֽי׃

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.‘

פסוק י״ח · Verse 18

Hebrew:

וְעַתָּ֕ה הִנֵּ֥ה אֲדֹנִיָּ֖ה מָלָ֑ךְ וְעַתָּ֛ה אֲדֹנִ֥י הַמֶּ֖לֶךְ לֹ֥א יָדָֽעְתָּ׃

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.

פסוק י״ט · Verse 19

Hebrew:

וַ֠יִּזְבַּ֠ח שׁ֥וֹר וּֽמְרִיא־וְצֹאן֮ לָרֹב֒ {פ}וַיִּקְרָא֙ לְכׇל־בְּנֵ֣י הַמֶּ֔לֶךְ וּלְאֶבְיָתָר֙ הַכֹּהֵ֔ן וּלְיֹאָ֖ב שַׂ֣ר הַצָּבָ֑א וְלִשְׁלֹמֹ֥ה עַבְדְּךָ֖ לֹ֥א קָרָֽא׃

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.

פסוק כ׳ · Verse 20

Hebrew:

וְאַתָּה֙ אֲדֹנִ֣י הַמֶּ֔לֶךְ עֵינֵ֥י כׇל־יִשְׂרָאֵ֖ל עָלֶ֑יךָ לְהַגִּ֣יד לָהֶ֔ם מִ֗י יֵשֵׁ֛ב עַל־כִּסֵּ֥א אֲדֹנִֽי־הַמֶּ֖לֶךְ אַחֲרָֽיו׃

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.

פסוק כ״א · Verse 21

Hebrew:

וְהָיָ֕ה כִּשְׁכַ֥ב אֲדֹנִֽי־הַמֶּ֖לֶךְ עִם־אֲבֹתָ֑יו וְהָיִ֗יתִי אֲנִ֛י וּבְנִ֥י שְׁלֹמֹ֖ה חַטָּאִֽים׃

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.
▶Commentaries (1)
רש״יRashi
חַטָּאִים. חֲסֵרִים וּמְנוּעִין מִן הַגְּדֻלָּה, כְּמוֹ: אֶל הַשַּׂעֲרָה וְלֹא יַחֲטִא.
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.

פסוק כ״ב · Verse 22

Hebrew:

וְהִנֵּ֛ה ע��ֹדֶ֥נָּה מְדַבֶּ֖רֶת עִם־הַמֶּ֑לֶךְ וְנָתָ֥ן הַנָּבִ֖יא בָּֽא׃

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.

פסוק כ״ג · Verse 23

Hebrew:

וַיַּגִּ֤ידוּ לַמֶּ֙לֶךְ֙ לֵאמֹ֔ר הִנֵּ֖ה נָתָ֣ן הַנָּבִ֑יא וַיָּבֹא֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וַיִּשְׁתַּ֧חוּ לַמֶּ֛לֶךְ עַל־אַפָּ֖יו אָֽרְצָה׃

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.

פסוק כ״ד · Verse 24

Hebrew:

וַיֹּ֘אמֶר֮ נָתָן֒ אֲדֹנִ֣י הַמֶּ֔לֶךְ אַתָּ֣ה אָמַ֔רְתָּ אֲדֹנִיָּ֖הוּ יִמְלֹ֣ךְ אַחֲרָ֑י וְה֖וּא יֵשֵׁ֥ב עַל־כִּסְאִֽי׃

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.
▶Commentaries (1)
רש״יRashi
אַתָּה אָמַרְתָּ. בִּתְמִיָּה.
Did you say. In the interrogative.26I.e., "Did you say that Adoniyahu will reign after me?" Literally, "אמרת" means, "you said" [in the affirmative.]

פסוק כ״ה · Verse 25

Hebrew:

כִּ֣י ׀ יָרַ֣ד הַיּ֗וֹם וַ֠יִּזְבַּ֠ח שׁ֥וֹר וּֽמְרִיא־וְצֹאן֮ לָרֹב֒ וַיִּקְרָא֩ לְכׇל־בְּנֵ֨י הַמֶּ֜לֶךְ וּלְשָׂרֵ֤י הַצָּבָא֙ וּלְאֶבְיָתָ֣ר הַכֹּהֵ֔ן וְהִנָּ֛ם אֹכְלִ֥ים וְשֹׁתִ֖ים לְפָנָ֑יו וַיֹּ֣אמְר֔וּ יְחִ֖י הַמֶּ֥לֶךְ אֲדֹנִיָּֽהוּ׃

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.
▶Commentaries (1)
רש״יRashi
כִּי יָרַד הַיּוֹם. שֶׁהָעִיר הָיְתָה גְּבוֹהָה, וְאֶבֶן הַזּוֹחֶלֶת לְמַטָּה בַּגַּיְא.
For he has gone down this very day. The city was situated on higher ground and the אבן הזוחלת was below in a valley.

פסוק כ״ו · Verse 26

Hebrew:

וְלִ֣י אֲנִֽי־עַ֠בְדֶּ֠ךָ וּלְצָדֹ֨ק הַכֹּהֵ֜ן וְלִבְנָיָ֧הוּ בֶן־יְהוֹיָדָ֛ע וְלִשְׁלֹמֹ֥ה עַבְדְּךָ֖ לֹ֥א קָרָֽא׃

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.

פסוק כ״ז · Verse 27

Hebrew:

אִ֗ם מֵאֵת֙ אֲדֹנִ֣�� הַמֶּ֔לֶךְ נִֽהְיָ֖ה הַדָּבָ֣ר הַזֶּ֑ה וְלֹ֤א הוֹדַ֙עְתָּ֙ אֶֽת־[עַבְדְּךָ֔] (עבדיך) מִ֗י יֵשֵׁ֛ב עַל־כִּסֵּ֥א אֲדֹנִֽי־הַמֶּ֖לֶךְ אַחֲרָֽיו׃ {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.

פסוק כ״ח · Verse 28

Hebrew:

וַיַּ֨עַן הַמֶּ֤לֶךְ דָּוִד֙ וַיֹּ֔אמֶר קִרְאוּ־לִ֖י לְבַת־שָׁ֑בַע וַתָּבֹא֙ לִפְנֵ֣י הַמֶּ֔לֶךְ וַֽתַּעֲמֹ֖ד לִפְנֵ֥י הַמֶּֽלֶךְ׃

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.

פסוק כ״ט · Verse 29

Hebrew:

וַיִּשָּׁבַ֥ע הַמֶּ֖לֶךְ וַיֹּאמַ֑ר חַי־יְהֹוָ֕ה אֲשֶׁר־פָּדָ֥ה אֶת־נַפְשִׁ֖י מִכׇּל־צָרָֽה׃

English:

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

פסוק ל׳ · Verse 30

Hebrew:

כִּ֡י כַּאֲשֶׁר֩ נִשְׁבַּ֨עְתִּי לָ֜ךְ בַּיהֹוָ֨ה אֱלֹהֵ֤י יִשְׂרָאֵל֙ לֵאמֹ֔ר כִּֽי־שְׁלֹמֹ֤ה בְנֵךְ֙ יִמְלֹ֣ךְ אַחֲרַ֔י וְה֛וּא יֵשֵׁ֥ב עַל־כִּסְאִ֖י תַּחְתָּ֑י כִּ֛י כֵּ֥ן אֶעֱשֶׂ֖ה הַיּ֥וֹם הַזֶּֽה׃

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.

פסוק ל״א · Verse 31

Hebrew:

וַתִּקֹּ֨ד בַּת־שֶׁ֤בַע אַפַּ֙יִם֙ אֶ֔רֶץ וַתִּשְׁתַּ֖חוּ לַמֶּ֑לֶךְ וַתֹּ֕אמֶר יְחִ֗י אֲדֹנִ֛י הַמֶּ֥לֶךְ דָּוִ֖ד לְעֹלָֽם׃ {פ}

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.

פסוק ל״ב · Verse 32

Hebrew:

וַיֹּ֣אמֶר ׀ הַמֶּ֣לֶךְ דָּוִ֗ד קִרְאוּ־לִ֞י לְצָד֤וֹק הַכֹּהֵן֙ וּלְנָתָ֣ן הַנָּבִ֔יא וְלִבְנָיָ֖הוּ בֶּן־יְהוֹיָדָ֑ע וַיָּבֹ֖אוּ לִפְנֵ֥י הַמֶּֽלֶךְ׃

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,

פסוק ל״ג · Verse 33

Hebrew:

וַיֹּ֨אמֶר הַמֶּ֜לֶךְ לָהֶ֗ם קְח֤וּ עִמָּכֶם֙ אֶת־עַבְדֵ֣י אֲדֹנֵיכֶ֔ם וְהִרְכַּבְתֶּם֙ אֶת־שְׁלֹמֹ֣ה בְנִ֔י עַל־הַפִּרְדָּ֖ה אֲשֶׁר־לִ֑י וְהוֹרַדְתֶּ֥ם אֹת֖וֹ אֶל־גִּחֽוֹן׃

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 (פִּרְדַּת הַמֶּלֶךְ), 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.
▶Commentaries (1)
רש״יRashi
עַל הַפִּרְדָּה אֲשֶׁר לִי. הוּא סִימָן לוֹ שֶׁיִּמְלֹךְ, וּתְחִלַּת הַגְּדֻלָּה, שֶׁאֵין הֶדְיוֹט רוֹכֵב עַל סוּסוֹ שֶׁל מֶלֶךְ. אֶל גִּחוֹן. הוּא מַעְיַן הַשִּׁלּוֹחַ, מִכָּאן שֶׁאֵין מוֹשְׁחִין אֶת הַמְּלָכִים אֶלָּא עַל הַמַּעְיָן, סִימָן שֶׁתִּמָּשֵׁךְ מַלְכוּתוֹ.
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.

פסוק ל״ד · Verse 34

Hebrew:

וּמָשַׁ֣ח אֹת֣וֹ שָׁ֠ם צָד֨וֹק הַכֹּהֵ֜ן וְנָתָ֧ן הַנָּבִ֛יא לְמֶ֖לֶךְ עַל־יִשְׂרָאֵ֑ל וּתְקַעְתֶּם֙ בַּשּׁוֹפָ֔ר וַאֲמַרְתֶּ֕ם יְחִ֖י הַמֶּ֥לֶךְ שְׁלֹמֹֽה׃

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.
▶Commentaries (1)
רש״יRashi
וּמָשַׁח אֹתוֹ. נוֹתֵן לוֹ שֶׁמֶן בֵּין רִיסֵי עֵינָיו, כְּמִין נֵזֶר.
And he shall be anointed. He places the oil between his eyelids in the form of a crown.28See Maseches Horiyos 12a.

פסוק ל״ה · Verse 35

Hebrew:

וַעֲלִיתֶ֣ם אַחֲרָ֗יו וּבָא֙ וְיָשַׁ֣ב עַל־כִּסְאִ֔י וְה֥וּא יִמְלֹ֖ךְ תַּחְתָּ֑י וְאֹת֤וֹ צִוִּ֙יתִי֙ לִֽהְי֣וֹת נָגִ֔יד עַל־יִשְׂרָאֵ֖ל וְעַל־יְהוּדָֽה׃

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.

פסוק ל״ו · Verse 36

Hebrew:

וַיַּ֨עַן בְּנָיָ֧הוּ בֶן־יְהוֹיָדָ֛ע אֶת־הַמֶּ֖לֶךְ וַיֹּ֣אמֶר ׀ אָמֵ֑ן כֵּ֚ן יֹאמַ֣ר יְהֹוָ֔ה אֱלֹהֵ֖י אֲדֹנִ֥י הַמֶּֽלֶךְ׃

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.
▶Commentaries (1)
רש״יRashi
אָמֵן. שֶׁיִּחְיֶה שְׁלֹמֹה.
Amein. [Long] live Shlomo.29"Amein" serves as an affirmation to this proclamation.

פסוק ל״ז · Verse 37

Hebrew:

כַּאֲשֶׁ֨ר הָיָ֤ה יְהֹוָה֙ עִם־אֲדֹנִ֣י הַמֶּ֔לֶךְ כֵּ֖ן (יהי) [יִהְיֶ֣ה] עִם־שְׁלֹמֹ֑ה וִֽיגַדֵּל֙ אֶת־כִּסְא֔וֹ מִ֨כִּסֵּ֔א אֲדֹנִ֖י הַמֶּ֥לֶךְ דָּוִֽד׃

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.
▶Commentaries (1)
רש״יRashi
מִכִּסֵּא אֲדֹנִי הַמֶּלֶךְ. מִכָּאן שֶׁאֵין אָדָם מִתְקַנֵּא בִּבְנוֹ.
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.

פסוק ל״ח · Verse 38

Hebrew:

וַיֵּ֣רֶד צָד֣וֹק הַ֠כֹּהֵ֠ן וְנָתָ֨ן הַנָּבִ֜יא וּבְנָיָ֣הוּ בֶן־יְהוֹיָדָ֗ע וְהַכְּרֵתִי֙ וְהַפְּלֵתִ֔י וַיַּרְכִּ֙בוּ֙ אֶת־שְׁלֹמֹ֔ה עַל־פִּרְדַּ֖ת הַמֶּ֣לֶךְ דָּוִ֑ד וַיֹּלִ֥כוּ אֹת֖וֹ עַל־גִּחֽוֹן׃

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.
▶Commentaries (1)
רש״יRashi
וְהַכְּרֵתִי וְהַפְּלֵתִי. תִּרְגֵּם יוֹנָתָן: וְקַשָּׁתַיָּא וְקַלָּעַיָּא. וְרַבּוֹתֵינוּ אָמְרוּ: אוּרִים וְתֻמִּים.
And the archers and the sling shooters. [Targum] Yonoson rendered, "the archers and the sling shooters."31Alternatively, כרתי ופלתי refers to the Sanhedrin.—Ralbag But our Rabbis maintained [that it refers to] the Urim and Tumim.32The Urim and Tumim are called "כרתי ופלתי"; כרתי because their words are "cut" [כרת], i.e., they render irrevocable decisions and פלתי because they are "wondrous" [פלא] in revealing the future. See Maseches Berachos 4a.

פסוק ל״ט · Verse 39

Hebrew:

וַיִּקַּח֩ צָד֨וֹק הַכֹּהֵ֜ן אֶת־קֶ֤רֶן הַשֶּׁ֙מֶן֙ מִן־הָאֹ֔הֶל וַיִּמְשַׁ֖ח אֶת־שְׁלֹמֹ֑ה וַֽיִּתְקְעוּ֙ בַּשּׁוֹפָ֔ר וַיֹּֽאמְרוּ֙ כׇּל־הָעָ֔ם יְחִ֖י הַמֶּ֥לֶךְ שְׁלֹמֹֽה׃

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.
▶Commentaries (1)
רש״יRashi
אֶת קֶרֶן הַשֶּׁמֶן. מִשֶּׁמֶן הַמִּשְׁחָה שֶׁעָשָׂה משֶׁה. מִן הָאֹהֶל. שֶׁהָאָרוֹן נָתוּן בְּעִיר דָּוִד, וּצְלוֹחִית שֶׁל שֶׁמֶן הַמִּשְׁחָה לִפְנֵי הָאָרוֹן (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.

פסוק מ׳ · Verse 40

Hebrew:

וַיַּעֲל֤וּ כׇל־הָעָם֙ אַחֲרָ֔יו וְהָעָם֙ מְחַלְּלִ֣ים בַּחֲלִלִ֔ים וּשְׂמֵחִ֖ים שִׂמְחָ֣ה גְדוֹלָ֑ה וַתִּבָּקַ֥ע הָאָ֖רֶץ בְּקוֹלָֽם׃

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 (וַתִּבָּקַע הָאָרֶץ בְּקוֹלָם). 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.
▶Commentaries (1)
רש״יRashi
בַּחֲלִלִים. פלאוט"י בְּלַעַ"ז (חָלִיל). וַתִּבָּקַע הָאָרֶץ. דִּבְּרוּ הַנְּבִיאִים בִּלְשׁוֹן הֲבַאי, כִּלְשׁוֹן בְּנֵי אָדָם.
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.

פסוק מ״א · Verse 41

Hebrew:

וַיִּשְׁמַ֣ע אֲדֹנִיָּ֗הוּ וְכׇל־הַקְּרֻאִים֙ אֲשֶׁ֣ר אִתּ֔וֹ וְהֵ֖ם כִּלּ֣וּ לֶאֱכֹ֑ל וַיִּשְׁמַ֤ע יוֹאָב֙ אֶת־ק֣וֹל הַשּׁוֹפָ֔ר וַיֹּ֕אמֶר מַדּ֥וּעַ קֽוֹל־הַקִּרְיָ֖ה הוֹמָֽה׃

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.

פסוק מ״ב · Verse 42

Hebrew:

עוֹדֶ֣נּוּ מְדַבֵּ֔ר וְהִנֵּ֧ה יוֹנָתָ֛ן בֶּן־אֶבְיָתָ֥ר הַכֹּהֵ֖ן בָּ֑א וַיֹּ֤אמֶר אֲדֹנִיָּ֙הוּ֙ בֹּ֔א כִּ֣י אִ֥ישׁ חַ֛יִל אַ֖תָּה וְט֥וֹב תְּבַשֵּֽׂר׃

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.

פסוק מ״ג · Verse 43

Hebrew:

וַיַּ֙עַן֙ יֽוֹנָתָ֔ן וַיֹּ֖אמֶר לַאֲדֹנִיָּ֑הוּ אֲבָ֕ל אֲדֹנֵ֥ינוּ הַמֶּלֶךְ־דָּוִ֖ד הִמְלִ֥יךְ אֶת־שְׁלֹמֹֽה׃

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.
▶Commentaries (1)
רש״יRashi
אֲבָל אֲדֹנֵינוּ. כְּלוֹמַר, עַכְשָׁיו אֵין בְּשׂוֹרָתִי טוֹבָה לְךָ.
But our lord. I.e., "Now, my report is not of good [tidings] for you."

פסוק מ״ד · Verse 44

Hebrew:

וַיִּשְׁלַ֣ח אִתּֽוֹ־הַ֠מֶּ֠לֶךְ אֶת־צָד֨וֹק הַכֹּהֵ֜ן וְאֶת־נָתָ֣ן הַנָּבִ֗יא וּבְנָיָ֙הוּ֙ בֶּן־יְה֣וֹיָדָ֔ע וְהַכְּרֵתִ֖י וְהַפְּלֵתִ֑י וַיַּרְכִּ֣בוּ אֹת֔וֹ עַ֖ל פִּרְדַּ֥ת הַמֶּֽלֶךְ׃

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,

פסוק מ״ה · Verse 45

Hebrew:

וַיִּמְשְׁח֣וּ אֹת֡וֹ צָד֣וֹק הַכֹּהֵ֣ן וְנָתָן֩ הַנָּבִ֨יא ׀ לְמֶ֜לֶךְ בְּגִח֗וֹן וַיַּעֲל֤וּ מִשָּׁם֙ שְׂמֵחִ֔ים וַתֵּהֹ֖ם הַקִּרְיָ֑ה ה֥וּא הַקּ֖וֹל אֲשֶׁ֥ר שְׁמַעְתֶּֽם׃

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.

פסוק מ״ו · Verse 46

Hebrew:

וְגַם֙ יָשַׁ֣ב שְׁלֹמֹ֔ה עַ֖ל כִּסֵּ֥א הַמְּלוּכָֽה׃

English:

Further, Solomon seated himself on the royal throne;

פסוק מ״ז · Verse 47

Hebrew:

וְגַם־בָּ֜אוּ עַבְדֵ֣י הַמֶּ֗לֶךְ לְ֠בָרֵ֠ךְ אֶת־אֲדֹנֵ֜ינוּ הַמֶּ֣לֶךְ דָּוִד֮ לֵאמֹר֒ יֵיטֵ֨ב (אלהיך) [אֱלֹהִ֜ים] אֶת־שֵׁ֤ם שְׁלֹמֹה֙ מִשְּׁמֶ֔ךָ וִיגַדֵּ֥ל אֶת־כִּסְא֖וֹ מִכִּסְאֶ֑ךָ וַיִּשְׁתַּ֥חוּ הַמֶּ֖לֶךְ עַל־הַמִּשְׁכָּֽב׃

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.

פסוק מ״ח · Verse 48

Hebrew:

וְגַם־כָּ֖כָה אָמַ֣ר הַמֶּ֑לֶךְ בָּר֨וּךְ יְהֹוָ֜ה אֱלֹהֵ֣י יִשְׂרָאֵ֗ל אֲשֶׁ֨ר ��ָתַ֥ן הַיּ֛וֹם יֹשֵׁ֥ב עַל־כִּסְאִ֖י וְעֵינַ֥י רֹאֽוֹת׃

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.

פסוק מ״ט · Verse 49

Hebrew:

וַיֶּֽחֶרְדוּ֙ וַיָּקֻ֔מוּ כׇּ֨ל־הַקְּרֻאִ֔ים אֲשֶׁ֖ר לַאֲדֹנִיָּ֑הוּ וַיֵּלְכ֖וּ אִ֥ישׁ לְדַרְכּֽוֹ׃

English:

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

פסוק נ׳ · Verse 50

Hebrew:

וַאֲדֹ֣נִיָּ֔הוּ יָרֵ֖א מִפְּנֵ֣י שְׁלֹמֹ֑ה וַיָּ֣קׇם וַיֵּ֔לֶךְ וַֽיַּחֲזֵ֖ק בְּקַרְנ֥וֹת הַמִּזְבֵּֽחַ׃

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.'
▶Commentaries (1)
רש״יRashi
בְּקַרְנוֹת הַמִּזְבֵּחַ. שֶׁהָיָה בְּגִבְעוֹן, אָמַר: הֲרוּגֵי בֵּית דִּין נִקְבָּרִין בְּקִבְרֵי בֵּית דִּין, אָמוּת כָּאן, וְאֶקָּבֵר בְּקִבְרֵי 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.

פסוק נ״א · Verse 51

Hebrew:

וַיֻּגַּ֤ד לִשְׁלֹמֹה֙ לֵאמֹ֔ר הִנֵּה֙ אֲדֹ֣נִיָּ֔הוּ יָרֵ֖א אֶת־הַמֶּ֣לֶךְ שְׁלֹמֹ֑ה וְ֠הִנֵּ֠ה אָחַ֞ז בְּקַרְנ֤וֹת הַמִּזְבֵּ֙חַ֙ לֵאמֹ֔ר יִשָּׁבַֽע־לִ֤י כַיּוֹם֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה אִם־יָמִ֥ית אֶת־עַבְדּ֖וֹ בֶּחָֽרֶב׃

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.

פסוק נ״ב · Verse 52

Hebrew:

וַיֹּ֣אמֶר שְׁלֹמֹ֔ה אִ֚ם יִהְיֶ֣ה לְבֶן־חַ֔יִל לֹא־יִפֹּ֥ל מִשַּׂעֲרָת֖וֹ אָ֑רְצָה וְאִם־רָעָ֥ה תִמָּֽצֵא־ב֖וֹ וָמֵֽת׃

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 לבן־חיל), 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.

פסוק נ״ג · Verse 53

Hebrew:

וַיִּשְׁלַ֞ח הַמֶּ֣לֶךְ שְׁלֹמֹ֗ה וַיּוֹרִדֻ֙הוּ֙ מֵעַ֣ל הַמִּזְבֵּ֔חַ וַיָּבֹ֕א וַיִּשְׁתַּ֖חוּ לַמ��ֶ֣לֶךְ שְׁלֹמֹ֑ה וַיֹּאמֶר־ל֥וֹ שְׁלֹמֹ֖ה לֵ֥ךְ לְבֵיתֶֽךָ׃ {פ}

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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