1Král pak David sstaral se a sešel věkem, a ačkoli jej šaty přikrývali, však nemohl se zahřívati. 2I řekli jemu služebníci jeho: Nechť pohledají pánu našemu králi děvečky panny, kteráž by byla při králi a opatrovala jej, a aby spala v lůnu jeho, a zahřívala pána našeho krále. 3A protož hledajíce děvečky krásné ve všech končinách Izraelských, nalezli Abizag Sunamitskou, a přivedli ji k králi. 4Kterážto děvečka byla velmi krásná. I opatrovala krále a přisluhovala jemu, ale král jí nepoznal. 5Adoniáš pak syn Haggity pozdvihoval se, říkaje: Jáť budu kralovati. I najednal sobě vozů a jezdců, a padesáte mužů, kteříž by běhali před ním. 6A nikdy ho nezarmoutil otec jeho, aby řekl: Proč jsi to učinil? Nebo byl i on velmi krásné postavy, kteréhož porodila po Absolonovi. 7I mluvíval s Joábem synem Sarvie a s Abiatarem knězem, kteříž napomáhali Adoniášovi. 8Ale Sádoch kněz a Banaiáš syn Joiadův, též Nátan prorok a Simei i Rehi, a jiní přednější, kteréž měl David, nebyli s Adoniášem. 9Tedy nabil Adoniáš ovcí a volů a krmného dobytka u kamene Zohelet, kterýž byl u studnice Rogel, a pozval všech bratří svých synů královských, i všech mužů Judských, služebníků králových. 10Nátana však proroka a Banaiáše a jiných přednějších mužů, ani Šalomouna bratra svého nepozval. 11I mluvil Nátan k Betsabé matce Šalomounově, řka: Neslyšela-lis, že kraluje Adoniáš syn Haggity, a pán náš David nic neví o tom? 12Protož nyní poď, prosím, a dámť radu, kterouž vysvobodíš život svůj, i život syna svého Šalomouna. 13Jdiž, a vejda k králi Davidovi, rci jemu: Zdaliž jsi ty, pane můj králi, nepřisáhl služebnici své, řka: Šalomoun syn tvůj kralovati bude po mně, a onť seděti bude na stolici mé? Pročež tedy kraluje Adoniáš? 14A aj, když ty ještě tam mluviti budeš s králem, přijduť za tebou a doplním řeč tvou. 15A tak vešla Betsabé k králi do pokoje. Král pak již byl velmi starý, a Abizag Sunamitská přisluhovala králi. 16Tedy Betsabé naklonivši hlavy, poklonila se králi. Jížto řekl král: Což chceš? 17I odpověděla jemu: Pane můj, ty jsi přisáhl skrze Hospodina Boha svého služebnici své, řka: Šalomoun syn tvůj kralovati bude po mně, a on seděti bude na stolici mé. 18A nyní, hle, Adoniáš kraluje, ty pak nyní, pane můj králi, nic nevíš o tom. 19Nebo nabiv volů a krmného dobytka a ovec množství, pozval všech synů královských, i Abiatara kněze a Joába hejtmana vojska, Šalomouna pak služebníka tvého nepozval. 20Ješto ty, pane můj králi, víš, že oči všeho Izraele na tebe jsou obráceny, abys jim oznámil, kdo by seděti měl na stolici pána mého krále po tobě. 21Sic jinak bude to, když usne pán můj král s otci svými, že já a syn můj Šalomoun budeme jako hříšníci. 22A aj, když ještě ona mluvila s králem, přišel Nátan prorok. 23I oznámili králi, řkouce: Aj, teď Nátan prorok. A tak všel před krále, a poklonil se jemu tváří svou až k zemi. 24Zatím řekl Nátan: Pane můj králi, ty-lis pověděl: Adoniáš kralovati bude po mně, a on seděti bude na stolici mé? 25Nebo odšed dnes, nabil volů a krmného dobytka, i ovec množství, a sezval všecky syny královy a hejtmany vojska, i Abiatara kněze. A hle, oni jedí a pijí před ním, a praví: Živ buď král Adoniáš. 26Mne pak služebníka tvého, a Sádocha kněze, a Banaiáše syna Joiadova, a Šalomouna služebníka tvého nepozval. 27Tak-liž jest ode pána mého krále nařízeno? Mně jsi zajisté neoznámil služebníku svému, kdo bude seděti na stolici pána mého krále po tobě? 28A odpovídaje král David, řekl: Zavolejte mi Betsabé. Kteráž všedši před krále, stála před ním. 29I přisáhl král, řka: Živť jest Hospodin, kterýž vysvobodil duši mou ze všelikých úzkostí, 30Že jakož jsem přisáhl tobě skrze Hospodina Boha Izraelského, řka, že syn tvůj Šalomoun kralovati bude po mně, a on seděti bude na stolici mé místo mně, takť učiním dnes. 31A naklonivši hlavy Betsabé tváří k zemi, poklonu učinila králi a řekla: Živ buď pán můj král David na věky. 32Řekl ještě král David: Zavolejte ke mně Sádocha kněze a Nátana proroka, a Banaiáše syna Joiadova. Kteřížto vešli před krále. 33I řekl jim král: Vezměte s sebou služebníky pána svého, a vsaďte Šalomouna syna mého na mezkyni mou, a veďte ji k Gihonu. 34I pomaže ho tam Sádoch kněz a Nátan prorok za krále nad Izraelem, a troubiti budete troubou, a díte: Živ buď král Šalomoun. 35Potom vstoupíte zase, jdouce za ním. Kterýž přijda, seděti bude na stolici mé, a on kralovati bude místo mne; nebť jsem jemu přikázal, aby byl vůdcí nad Izraelem i nad Judou. 36A odpovídaje Banaiáš syn Joiadův králi, řekl: Amen. Způsobiž to Hospodin, Bůh pána mého krále. 37A jakož byl Hospodin se pánem mým králem, tak budiž i s Šalomounem, a zvelebiž stolici jeho více, než stolici pána mého krále Davida. 38A tak šli dolů Sádoch kněz a Nátan prorok, a Banaiáš syn Joiadův, Cheretejští také i Peletejští, a vsadili Šalomouna na mezkyni krále Davida, a dovedli jej k Gihonu. 39Vzal také Sádoch kněz roh oleje z stánku, a pomazal Šalomouna. Potom troubili trubou, a řekl všecken lid: Živ buď král Šalomoun. 40I vstoupil všecken lid za ním; kterýžto lid prozpěvoval s plésáním, a veselil se radostí velikou, tak až se všudy rozléhalo od zvuku jejich. 41Což slyše Adoniáš i všickni pozvaní, kteříž byli s ním, (byli pak již pojedli), slyše také i Joáb zvuk trouby, řekl: Jaký to zvuk v městě hlučících? 42A když on ještě mluvil, aj, Jonata syn Abiatara kněze přišel, jemuž řekl Adoniáš: Přistup sem, nebo jsi muž udatný a dobré poselství neseš. 43Tedy odpovídaje Jonata, řekl Adoniášovi: Právě jižtě pán náš král David ustanovil Šalomouna za krále. 44Nebo poslal s ním král Sádocha kněze a Nátana proroka a Banaiáše syna Joiadova, ano i Cheretejské a Peletejské, a vsadili jej na mezkyni královskou. 45I pomazali jej Sádoch kněz a Nátan prorok za krále u Gihonu, a vstupovali odtud s radostí, tak že hlučelo město. Toť jest zvuk ten, kterýž jste slyšeli. 46Ano již i dosedl Šalomoun na stolici královskou. 47Nýbrž i služebníci královští přišli, aby dobrořečili pánu našemu, králi Davidovi, řkouce: Učiniž slavné Bůh tvůj jméno Šalomounovo nad jméno tvé, a zvelebiž stolici jeho nad stolici tvou. I poklonil se král na ložci svém. 48Ano i král takto řekl: Požehnaný Hospodin Bůh Izraelský, kterýž dal dnes sedícího na trůnu mém, a abych na to očima svýma hleděl. 49I předěšeni jsou, a vstavše všickni ti pozvaní, kteříž byli při Adoniášovi, odešli jeden každý cestou svou. 50Adoniáš také boje se Šalomouna, vstav, odšel a chytil se rohů oltáře. 51I pověděli Šalomounovi, řkouce: Aj, Adoniáš bojí se krále Šalomouna, a hle, drží se rohů oltáře a praví: Nechť mi přisáhne dnes král Šalomoun, že nezabije mne služebníka svého mečem. 52I řekl Šalomoun: Bude-li muž statečný, nespadneť vlas s něho na zem; pakliť co zlého na něm nalezeno bude, umřeť. 53Poslal tedy král Šalomoun, aby jej odvedli od oltáře. Kterýž přišed, poklonil se králi Šalomounovi. Jemuž řekl Šalomoun: Jdiž do domu svého.
Jamieson Fausset Brown Bible Commentary 1 ABISHAG CHERISHES DAVID IN HIS EXTREME AGE. (
1Kgs 1:1-4)
Now king David was old--He was in the seventieth year of his age (
2Sam 5:4-5). But the wear and tear of a military life, bodily fatigue, and mental care, had prematurely, if we may say it, exhausted the energies of David's strong constitution (
1Sam 16:12). In modern Palestine and Egypt the people, owing to the heat of the climate, sleep each in a "separate" bed. They only depart from this practice for medical reasons (
Eccl 4:11). The expedient recommended by David's physicians is the regimen still prescribed in similar cases in the East, particularly among the Arab population, not simply to give heat, but "to cherish," as they are aware that the inhalation of young breath will give new life and vigor to the worn-out frame. The fact of the health of the young and healthier person being, as it were, stolen to support that of the more aged and sickly is well established among the medical faculty. And hence the prescription for the aged king was made in a hygienic point of view for the prolongation of his valuable life, and not merely for the comfort to be derived from the natural warmth imparted to his withered frame [PORTER, Tent and Khan]. The polygamy of the age and country may account for the introduction of this practice; and it is evident that Abishag was made a concubine or secondary wife to David (see on
1Kgs 2:22).
3 a Shunammite--Shunem, in the tribe of Issachar (
Josh 19:18), lay on an eminence in the plain of Esdraelon, five miles south of Tabor. It is now called Sulam.
5 ADONIJAH USURPS THE KINGDOM. (1Ki. 1:5-31)
Then Adonijah the son of Haggith exalted himself--Nothing is said as to the origin or rank of Haggith, so that it is probable she was not distinguished by family descent. Adonijah, though David's fourth son (
2Sam 3:4;
1Chr 3:2), was now the oldest alive; and his personal attractions and manners (
1Sam 9:2) not only recommended him to the leading men about court, but made him the favorite of his father, who, though seeing him assume an equipage becoming only the heir-presumptive to the throne (
2Sam 15:1), said nothing; and his silence was considered by many, as well as by Adonijah, to be equivalent to an expression of consent. The sinking health of the king prompted him to take a decisive step in furtherance of his ambitious designs.
7 he conferred with Joab--The anxiety of Adonijah to secure the influence of a leader so bold, enterprising, and popular with the army was natural, and the accession of the hoary commander is easily accounted for from his recent grudge at the king (see on
2Sam 19:13).
and with Abiathar the priest--His influence was as great over the priests and Levites--a powerful body in the kingdom--as that of Joab over the troops. It might be that both of them thought the crown belonged to Adonijah by right of primogeniture, from his mature age and the general expectations of the people (
1Kgs 2:15).
8 But Zadok the priest--He had been high priest in the tabernacle at Gibeon under Saul (
1Chr 16:39). David, on his accession, had conjoined him and Abiathar equal in the exercise of their high functions (
2Sam 8:17;
2Sam 15:24,
2Sam 15:29,
2Sam 15:35). But it is extremely probable that some cause of jealousy or discord between them had arisen, and hence each lent his countenance and support to opposite parties.
Benaiah--Distinguished for his bravery (
1Sam 23:20), he had been appointed captain of the king's bodyguard (
2Sam 8:18;
2Sam 20:23;
1Chr 18:17), and was regarded by Joab as a rival.
Nathan the prophet--He was held in high estimation by David, and stood on the most intimate relations with the royal family (
2Sam 12:25).
Shimei--probably the person of this name who was afterwards enrolled among Solomon's great officers (
1Kgs 4:18).
Rei--supposed to be the same as Ira (
2Sam 20:26).
and the mighty men--the select band of worthies.
9 En-rogel--situated (
Josh 15:7-
Josh 15:10) east of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well, measuring one hundred twenty-five feet in depth; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of enjoying festive repasts in the open air at places which command the advantage of shade, water, and verdure; and those fetes champetres are not cold collations, but magnificent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (
2Sam 3:4-5;
2Sam 5:14-16;
1Chr 14:1-7). At the accession of a new king there were sacrifices offered (
1Sam 11:15). But on such an occasion it was no less customary to entertain the grandees of the kingdom and even the populace in a public manner (1Ch. 12:23-40). There is the strongest probability that Adonijah's feast was purely political, to court popularity and secure a party to support his claim to the crown.
11 Nathan spake unto Bath-sheba . . . let me . . . give thee counsel, &c.--The revolt was defeated by this prophet, who, knowing the Lord's will (
2Sam 7:12;
1Chr 22:9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hitherto the succession of the Hebrew monarchy had not been settled. The Lord had reserved to Himself the right of nomination (
Deut 17:15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (
2Sam 7:12). This divine purpose was known throughout the kingdom; but no intimation had been made as to whether the right of inheritance was to belong to the oldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as in all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this promise was sanctioned by the divine will, saw that no time was to be lost. Fearing the effects of too sudden excitement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that he himself should follow to confirm her statement. The narrative here not only exhibits the vivid picture of a scene within the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been established in the Hebrew court.
20 the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne--When the kings died without declaring their will, then their oldest son succeeded. But frequently they designated long before their death which of their sons should inherit the throne. The kings of Persia, as well as of other Eastern countries, have exercised the same right in modern and even recent times.
21 I and my son . . . shall be counted offenders--that is, slain, according to the barbarous usage of the East towards all who are rivals to the throne.
28 Then king David answered and said, Call me Bath-sheba--He renews to her the solemn pledge he had given, in terms of solemnity and impressiveness which show that the aged monarch had roused himself to the duty the emergency called for.
33 SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)
cause Solomon my son to ride upon mine own mule--Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"--that is, the king's bodyguard. Mules were then used by all the princes (
2Sam 13:29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favor as the future king (see on
Esth 6:8-
Esth 6:9).
bring him down to Gihon--a pool or fountain on the west of Jerusalem (see on
2Chr 32:30), chosen as equally public for the counter proclamation.
34 anoint him--done only in the case of a new dynasty or disputed succession (see on
1Sam 16:13;
2Sam 2:1).
35 Then ye shall come up after him, that he may come and sit upon my throne--The public recognition of the successor to the throne, during the old king's lifetime, is accordant with the customs of the East.
39 an horn of oil out of the tabernacle--It was the sacred oil (
Exod 30:25) with which the kings were anointed.
40 all the people came up after him--that is, from the valley to the citadel of Zion.
41 Adonijah and all the guests that were with him heard it as they had made an end of eating--The loud shouts raised by the populace at the joyous proclamation at Gihon, and echoed by assembled thousands, from Zion to En-rogel, were easily heard at that distance by Adonijah and his confederates. The arrival of a trusty messenger, who gave a full detail of the coronation ceremony [
1Kgs 1:43-48], spread dismay in their camp. The wicked and ambitious plot they had assembled to execute was dissipated, and every one of the conspirators consulted his safety by flight.
50 ADONIJAH, FLEEING TO THE HORNS OF THE ALTAR, IS DISMISSED BY SOLOMON. (
1Kgs 1:50-53)
Adonijah . . . went, and caught hold on the horns of the altar--most probably the altar of burnt offering which had been erected on Mount Zion, where Abiathar, one of his partisans, presided as high priest. The horns or projections at the four corners of the altar, to which the sacrifices were bound, and which were tipped with the blood of the victim, were symbols of grace and salvation to the sinner. Hence the altar was regarded as a sanctuary (
Exod 21:14), but not to murderers, rebels, or deliberate perpetrators. Adonijah, having acted in opposition to the will of the reigning king, was guilty of rebellion, and stood self-condemned. Solomon spared his life on the express condition of his good behavior--living in strict privacy, leading a quiet, peaceable life, and meddling with the affairs of neither the court nor the kingdom.
53 they brought him down from the altar--from the ledge around the altar on which he was standing.
he bowed himself--that is, did homage to Solomon as king.
