Now King David was old and stricken in years; and they covered him with clothes, but he could get no heat.
verse value 676
Insights
Verse structure: 10 words, 38 letters. Notable word values: "to·him" (לֽוֹ) = 36, double chai. Verse gematria: 676 = 26². The shortest word is "went·in" (בָּ֖א, 2 letters) and the longest is "and·they·covered·him" (וַיְכַסֻּ֙הוּ֙, 6 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·the·days" (בַּיָּמִ֑ים), "and·they·covered·him" (וַיְכַסֻּ֙הוּ֙), "in·the·clothes" (בַּבְּגָדִ֔ים). 9 unique roots are used. Frequent roots: "and·the·king" (root מלך, 341x in I Kings); "went·in" (root בוא, 109x in I Kings); "in·the·days" (root יום, 100x in I Kings). First appearance of the root מלך ("and·the·king") in I Kings. First appearance of the root דוד ("David") in I Kings. The etnachta (major mid-verse pause) falls on 'in·the·days', dividing the verse into phrases of 5 and 5 words. Full calculation: וְהַמֶּ֤לֶךְ [and·the·king] (101) + דָּוִד֙ [David] (14) + זָקֵ֔ן [old] (157) + בָּ֖א [went·in] (3) + בַּיָּמִ֑ים [in·the·days] (102) + וַיְכַסֻּ֙הוּ֙ [and·they·covered·him] (107) + בַּבְּגָדִ֔ים [in·the·clothes] (61) + וְלֹ֥א [and·not] (37) + יִחַ֖ם [will·be·hot] (58) + לֽוֹ [to·him] (36) = 676.
Rashi
And it did not warm him. Our Sages said (Berakhot 62b): "Anyone who despises garments will ultimately not derive benefit from them," because he tore the corner of Saul’s cloak. And in an aggadic midrash: Rabbi Shmuel bar Nachmani said: When David saw the angel standing in Jerusalem with his sword in his hand, his blood grew cold with fear (see Pirkei de-Rabbi Eliezer, Chapter 43).
Radak
He establishes kings, He humbles princes, He illuminates darkness, He guides the perplexed, He is God alone, He instructs His servant, David, in His kindness, the Book of Kings.
"And King David was old" (I Kings 1:1). He was seventy years old, for he was thirty years old when he began to reign, and he reigned for forty years.
"Advanced in years." In the days of his old age, he grew weak and fell to his bed. Even though he was only seventy years old, his strength was exhausted because of the wars in which he fought, and old age overtook him. An old man, as long as he continues to grow older, his natural heat continues to diminish. Therefore, 'they covered him with garments, yet he could not warm himself.' There is also a homiletical interpretation: anyone who despises garments will ultimately not benefit from them. Since David cut off the corner of the cloak that belonged to Saul, he did not benefit from garments in his old age. However, this homiletical interpretation is far-fetched. There is another, closer homiletical interpretation: when David saw the angel with his sword drawn in his hand, he was terrified and chilled, as it is written, 'For he was terrified because of the sword of the angel.'
"And it was not warm for him." [This means] his flesh was not warm to him, as in "and the flesh of the child grew warm" (II Kings 4:34), and likewise "and my lord the king will be warm" (I Kings 1:2), and "they had warmth" (Ecclesiastes 4:11), meaning "the flesh is warm." The root of "vayacham" is "yacham," from the Qal form, and it is written with only the enduring yod, while the yod of the root is hidden from the spelling. Similarly, "and Saul was afraid of David" (I Samuel 18:12), "and your seed shall possess" (Genesis 22:17), and others besides these.
Ralbag
And King David was old. Until Solomon married the daughter of Pharaoh:
And they covered him with garments, but he did not become warm. It is known that garments do not provide warmth except insofar as they preserve the air surrounding the body from cooling it. Therefore, his servants sought for him something that would warm him by virtue of its own heat, and they chose that he be warmed by the heat of a virgin maiden, because many causes would converge to warm him: the first, by virtue of the heat inherent in her; the second, by virtue of her becoming warm upon being with a male and being aroused to sexual intercourse; and the third, because his own nature would also be aroused toward her due to her beauty and her virginity, and this would be a cause for him to become warm on his own.
Metzudat David
An old man, advanced in years. For 'old' is used in common speech of what is visibly apparent in a person -- whitening of the hair and wrinkling of the face -- and at times it comes before its proper time. Hence he explained further and said 'advanced in years,' meaning that the old age came at its proper time according to his years.
And they covered him. Although they covered him with garments, nevertheless his flesh did not become warm.
Metzudat Zion
Yicham. From the language of warmth:
Malbim
And King David: Abarbanel already wrote that the reason these matters were not written in the Book of Samuel, which is devoted to the narratives of David’s history, is that he wished to write in this book matters that encompass all the affairs of Solomon and his anointing, for the anointing of Solomon, Adonijah’s dispute over him, and all that follows pertains to the narratives of Solomon. However, as for why the matter of Abishag the Shunammite was included here, he gave reasons that are, in my opinion, extrinsic. But I consider that since the cause that moved David’s heart to crown Solomon on the very day he was anointed during his lifetime was Adonijah’s dispute, as Adonijah sought to seize the kingship without his father’s knowledge, and for this reason he anointed Solomon—even though a king’s son does not require anointing (as stated in Sifra, Mechilta DeMiluim, and in the Talmud of Keritot and Horayot)—nevertheless, he anointed Solomon because of Adonijah’s rebellion. Therefore, the author was compelled to precede this with the matter of Adonijah. However, since this too necessarily had a cause, namely, what did Adonijah see to commit this folly, to reign during his father’s lifetime without his knowledge, not knowing that the matter would become known to his father? Besides failing to achieve his goal, his father would also hate him for plotting rebellion against him, and would hasten to crown Solomon, as indeed happened. And whereas Absalom rebelled openly against his father, conspired, and drew all Israel after him, Adonijah was not so; his dealings were only with Joab and Abiathar. It would have been better for him to wait until his father’s death, when he could do whatever his heart desired. Therefore, the text precedes the causes that prompted this event. Behold, he did not fear being like a rebel against his father’s kingship, as Absalom was, for Absalom did this while David was still king and in his strength, and this was arrogance and rebellion, to overthrow his father while his power was strong to lead and rule. Not so now: the king was old and advanced in years, meaning old in the exhaustion of his strength, and he was also seventy years old. He had already ceased from leading and reigning, for he lay on his bed, covered with garments, and he was not warmed. The commentators explained that he did not warm himself (and its root is y-ch-m, the yod being a firm letter, in the Kal form), for his natural heat had ceased, and therefore the garments were of no avail, as they do not warm in themselves but only preserve the surrounding air from chilling him. Thus, he no longer hoped to regain strength and reign, for his powers had failed, and regarding the kingship, he seemed as if he were no longer in the world, and the time had come for his sons to lead the kingdom in his stead.
Wherefore his servants said to him: ‘Let there be sought for my lord the king a young virgin; and let her stand before the king, and be a companion to him; and let her lie in your bosom, that my lord the king may get heat.’
verse value 3861
Insights
Verse structure: 18 words, 81 letters. Notable word values: "to·him" (ל֣וֹ) = 36, double chai. Verse gematria: 3861 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "to·him" (ל֣וֹ, 2 letters) and the longest is "and·they·said" (וַיֹּ֧אמְרוּ, 6 letters). Words sharing gematria 95: to·my·lord, king, king, to·my·lord, king. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "seek" (יְבַקְשׁ֞וּ), "virgin" (בְתוּלָ֔ה), "and·will·stand" (וְעָֽמְדָה֙). The root מלך appears 3 times in this verse. 14 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·they·said" (root אמר, 324x in I Kings); "and·be·to·him" (root היה, 196x in I Kings). First appearance of the root אמר ("and·they·said") in I Kings. First appearance of the root עבד ("his·servants") in I Kings. The etnachta (major mid-verse pause) falls on 'a·companion', dividing the verse into phrases of 13 and 5 words.
Rashi
A virgin: Her virginity warms her flesh.
סוכנת - one who warms; and similarly (Ecclesiastes 10:9): "And he who hews trees shall be warmed by them."
Radak
A virgin maiden. For she warms [him] more than a non-virgin does.
"Sokhenet." The Targum renders it 'keriva' [near/close one]. And some explain it as 'she warms,' like 'and he who splits wood is warmed [or: endangered] by them' (Ecclesiastes 10:9), according to the opinion of some commentators. And likewise, in the Arabic language, a hot thing is called 'sakhun.' And some explain it as 'she stores,' like 'go, come to this steward' (Isaiah 22:15), but there is no sense in this interpretation, for what need would the king have for her to be a storer and owner of a storehouse? And the correct view in my eyes is that it means 'she is beneficial,' namely, that the king will have benefit from her because of the chill that has seized him. And this is what is explained afterward: 'and she shall lie in your bosom, and my lord the king shall be warm.' And similar to this is 'For you will say, what benefit is it to you? What would I profit from my sin?' (Job 35:3), and likewise 'Should reproof in a matter not profit? And words do not benefit by them' (Job 15:3).
Ralbag
“And she became his agent.” This means that she was the keeper of the treasures, and this would serve as the pretext that would enable her to come and lie in his lap without anyone noticing.
Metzudat David
A virgin maiden and to stand before the king. To be ready for him.
Metzudat Zion
Sochenet. That which warms, like (Ecclesiastes 10:9) 'one who splits wood shall be warmed by it' (yissakhen):
Malbim
And they said this a second time: that his servants, the physicians, told him to seek for him a virgin maiden, because since they saw the exhaustion of his strength, and also saw that he would only be warmed by a human being, who would warm him with the natural warmth within her, they did not instruct that his wives or concubines lie with him to warm him, lest he be aroused to sexual intercourse and it weaken him. Therefore, they advised seeking for him a virgin maiden who would not be a concubine to him, but only to stand before him to serve him, and to be an appointed agent in charge of his treasures, in such a way that none of his wives would come to him anymore, for he would be separated from them. (And they said, “and she shall stand before the king,” in the third person, and concluded, “and she shall lie in your bosom,” in the second person; this means that they would publicize that they were seeking a virgin maiden to stand and serve the king, for it is not proper according to moral standards to say that she would lie in his bosom, and indeed she would lie in his bosom and warm him.) And by this, he explained what had come into the mind of Adonijah to reign in Jerusalem without his father’s knowledge. How could this be conceivable? Would not his deed immediately become known to the king through his servants and through his wives, particularly Bathsheba, who would report this? Only after all his wives did not come before him, and also his attendants were secluded from him—for it is not modest to lie with a maiden in the presence of anyone—only Abishag alone served him, guarded his treasures, and was with him. He thought that the matter would be hidden from the king, since no one entered his chamber. And had it not been for Nathan the prophet, who sent Bathsheba, David would not have known anything, for he was separated from the people and from the members of his household.
So they sought for a fair damsel throughout all the borders of Israel, and found Abishag the Shunammite, and brought her to the king.
verse value 3710
Insights
Verse structure: 12 words, 57 letters. The shortest word is "fair" (יָפָ֔ה, 3 letters) and the longest is "Abishag" (אֶת־אֲבִישַׁג֙, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·found" (וַֽיִּמְצְא֗וּ). 10 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "Israel" (root ישראל, 120x in I Kings); "and·they·brought" (root בוא, 109x in I Kings). First appearance of the root כל ("in·them·of") in I Kings. First appearance of the root ישראל ("Israel") in I Kings. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיְבַקְשׁוּ֙ [and·they·sought] (424) + נַעֲרָ֣ה [girl] (325) + יָפָ֔ה [fair] (95) + בְּכֹ֖ל [in·them·of] (52) + גְּב֣וּל [border] (41) + יִשְׂרָאֵ֑ל [Israel] (541) + וַֽיִּמְצְא֗וּ [and·they·found] (153) + אֶת־אֲבִישַׁג֙ [Abishag] (717) + הַשּׁ֣וּנַמִּ֔ית [the·Shunammite] (811) + וַיָּבִ֥אוּ [and·they·brought] (25) + אֹתָ֖הּ [her] (406) + לַמֶּֽלֶךְ [to·the·king] (120) = 3710.
Metzudat David
A maiden of beauty. For beauty indicates an abundance of blood, which produces much heat.
Malbim
(3-4) “And they sought,” and now let us explain the intrinsic cause that hastened him to this matter at an untimely hour. For the end result of his action, namely that Adonijah came to Solomon’s mother to request that Abishag be given to him as a wife, reveals to us that he desired her greatly, to the point that he risked his life for her by making this request of Solomon. This was not hidden from Solomon, for it was a matter of life and death for him; rather, the intensity of his desire for her impelled him to this. This serves as proof that he had already desired her long ago, when he saw her in his father’s house, and from that time on he had set his mind upon her. This desire burned in his heart like a spark of fire, urging him to reign immediately and take her as his wife, since his father would not withhold her from him as he had not known her and served only as his attendant, and he could find other beautiful young women to serve him. This is why he first noted that she was unique in her beauty: whether from the perspective of the search, wherein they sought a beautiful young woman throughout all the borders of Israel and found only her among all the virgins, or from her own perspective, that she was exceedingly beautiful, of surpassing beauty. There was no obstacle on his father’s part, for the king had not known her. Although the Scripture did not explicitly state that he desired her then, and therefore hastened his action, and hinted at this for reasons of honor, it nonetheless hinted at all this: either through the narrative sequence, which placed the cause before the effect, or through the concluding statement that he risked his life for this, and because of this he was killed. For even Solomon, in his wisdom, understood this: that Adonijah would not be appeased if she were withheld from him. In this manner, Adonijah resembled Absalom in his deeds: the latter sought to reign during his father’s lifetime, and the former wished to reign during his father’s lifetime; the latter lay with his father’s concubines, and the former wished to take his father’s bed companion. However, Absalom rebelled with insolence and lay with his father’s concubines to demonstrate that he had become loathsome to his father. In contrast, Adonijah acted in the opposite manner: he desired Abishag out of lust, and he wished to reign in a manner that would not displease his father.
And the damsel was very fair; and she became a companion to the king, and ministered to him; but the king knew her not.
verse value 3159
Insights
Verse structure: 10 words, 44 letters. Verse gematria: 3159 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·she·ministered·to·him" (וַתְּשָׁ֣רְתֵ֔הוּ, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·the·girl" (וְהַֽנַּעֲרָ֖ה), "until·very" (עַד־מְאֹ֑ד), "and·she·ministered·to·him" (וַתְּשָׁ֣רְתֵ֔הוּ). The root מלך appears 2 times in this verse. 9 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "and·it·was" (root היה, 196x in I Kings); "not" (root לא, 90x in I Kings). First appearance of the root מאד ("until·very") in I Kings. First appearance of the root שרת ("and·she·ministered·to·him") in I Kings. The etnachta (major mid-verse pause) falls on 'until·very', dividing the verse into phrases of 3 and 7 words. Full calculation: וְהַֽנַּעֲרָ֖ה [and·the·girl] (336) + יָפָ֣ה [fair] (95) + עַד־מְאֹ֑ד [until·very] (119) + וַתְּהִ֨י [and·it·was] (421) + לַמֶּ֤לֶךְ [to·the·king] (120) + סֹכֶ֙נֶת֙ [a·companion] (530) + וַתְּשָׁ֣רְתֵ֔הוּ [and·she·ministered·to·him] (1317) + וְהַמֶּ֖לֶךְ [and·the·king] (101) + לֹ֥א [not] (31) + יְדָעָֽהּ [had·known·her] (89) = 3159.
Rashi
"He was not intimate with her." [This teaches] that a virgin is more suitable for warming than a non-virgin. Our Sages said (Sanhedrin 22a) [that it was] because of "he shall not multiply wives for himself" (Deuteronomy 17:17), and he already had eighteen wives (Rashi ad loc.).
Radak
"And the king knew her not." As we have explained, that a virgin is better for warming than a married woman. And this was written to inform us that she was permitted to Solomon, because his father had not known her, even though she lay in his lap. And our Sages of blessed memory explained that she was forbidden to him as his wife on account of the prohibition "He shall not multiply wives for himself." And they said in tradition that "He shall not multiply for himself" means more than eighteen. And he already had eighteen. And they based this on the verse "And I will add to you like this and like this," as we have written in the Book of Samuel.
Metzudat David
And she attended him. In the matter of warming.
She knew not. For a married woman does not warm as a virgin does; and our Sages of blessed memory said (Sanhedrin 22a) that she was forbidden to him, because it is said (Deuteronomy 17:17): 'He shall not multiply wives for himself.'
Now Adonijah the son of Haggith exalted himself, saying: ‘I will be king’; and he prepared him chariots and horsemen, and fifty men to run before him.
verse value 4274
Insights
Verse structure: 14 words, 61 letters. Notable word values: "for·him" (ל֗וֹ) = 36, double chai. The shortest word is "for·him" (ל֗וֹ, 2 letters) and the longest is "and·Adonijah" (וַאֲדֹנִיָּ֧ה, 6 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·Adonijah" (וַאֲדֹנִיָּ֧ה), "one who exalts himself" (מִתְנַשֵּׂ֥א), "I·will·reign" (אֶמְלֹ֑ךְ). 12 unique roots are used. Frequent roots: "I·will·reign" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings); "and·did" (root עשה, 143x in I Kings). First appearance of the root אדניה ("and·Adonijah") in I Kings. First appearance of the root חגית ("son·of·Haggith") in I Kings. The etnachta (major mid-verse pause) falls on 'I·will·reign', dividing the verse into phrases of 6 and 8 words. Full calculation: וַאֲדֹנִיָּ֧ה [and·Adonijah] (76) + בֶן־חַגִּ֛ית [son·of·Haggith] (473) + מִתְנַשֵּׂ֥א [one who exalts himself] (791) + לֵאמֹ֖ר [saying] (271) + אֲנִ֣י [I] (61) + אֶמְלֹ֑ךְ [I·will·reign] (91) + וַיַּ֣עַשׂ [and·did] (386) + ל֗וֹ [for·him] (36) + רֶ֚כֶב [chariots] (222) + וּפָ֣רָשִׁ֔ים [and·horsemen] (636) + וַחֲמִשִּׁ֥ים [and·fifty] (404) + אִ֖ישׁ [man] (311) + רָצִ֥ים [running] (340) + לְפָנָֽיו [to·his·face] (176) = 4274.
Rashi
“Who exalts himself.” “Who boasts.”
And fifty men. Those lacking a spleen and those with soles of their feet carved (ibid. 21b):
Radak
“Matnasa.” He boasted and was arrogant, saying, “I shall reign,” because he reasoned that since he was more handsome than his brother, as it is stated, “And he also was very goodly to look upon,” he thought in his heart that his father loved him more than his brother, because he never rebuked him nor angered him; therefore, he was arrogant, saying, “I shall reign.”
“Fifty men ran before him.” This means that they went before him armed with weapons, in accordance with the custom of kings, whose footmen go before them bearing arms. Likewise, it is stated regarding Absalom: “Fifty men ran before him.” And in the teachings of our Sages of blessed memory, what is the excellence [of these men]? It is that they were devoid of spleens and had their soles carved [to endure hard travel].
Ralbag
And he made him chariots and horsemen, and fifty men running before him. It is fitting that you know that the kings of Israel were not permitted to multiply horses, and therefore this matter was not considered trivial in the eyes of the kings of Israel.
Metzudat David
Exalting himself, saying, etc. He displayed in himself an air of sovereignty and greatness, as though saying 'I shall be king,' for the greatness that he displayed in himself is not fitting except for one destined to rule.
Chariots. To ride upon it.
Malbim
And Adonijah the son of Haggith exalted himself, saying, “I will be king.” Through the aforementioned circumstances, he began to declare that he would be king. And he prepared for himself chariots and horses, as Absalom had done, to display the trappings of kingship.
And his father had not grieved him all his life in saying: ‘Why have you done so?’ and he was also a very goodly man; and he was born after Absalom.
verse value 3330
Insights
Verse structure: 14 words, 64 letters. Verse gematria: 3330 is divisible by 18, the value of chai ('life'). The shortest word is "like this" (כָּ֣כָה, 3 letters) and the longest is "and·not·he·grieved·him" (וְלֹֽא־עֲצָב֨וֹ, 7 letters). Words sharing gematria 45: like this, very. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·not·he·grieved·him" (וְלֹֽא־עֲצָב֨וֹ), "from·his·days" (מִיָּמָיו֙), "and·also·he" (וְגַם־ה֤וּא). 14 unique roots are used. Frequent roots: "saying" (root אמר, 324x in I Kings); "you·did" (root עשה, 143x in I Kings); "from·his·days" (root יום, 100x in I Kings). First appearance of the root אב ("his·father") in I Kings. First appearance of the root מדוע ("why?") in I Kings. The etnachta (major mid-verse pause) falls on 'you·did', dividing the verse into phrases of 7 and 7 words. Full calculation: וְלֹֽא־עֲצָב֨וֹ [and·not·he·grieved·him] (205) + אָבִ֤יו [his·father] (19) + מִיָּמָיו֙ [from·his·days] (106) + לֵאמֹ֔ר [saying] (271) + מַדּ֖וּעַ [why?] (120) + כָּ֣כָה [like this] (45) + עָשִׂ֑יתָ [you·did] (780) + וְגַם־ה֤וּא [and·also·he] (61) + טֽוֹב־תֹּ֙אַר֙ [good·of·form] (618) + מְאֹ֔ד [very] (45) + וְאֹת֥וֹ [and·him] (413) + יָלְדָ֖ה [bore] (49) + אַחֲרֵ֥י [after] (219) + אַבְשָׁלֽוֹם [Absalom] (379) = 3330.
Rashi
"And he did not grieve him." This means "he did not anger him." This teaches you that one who withholds reproof from his son brings him to death.
"And he was also very handsome." Like Absalom, as it is stated (2 Samuel 14:25): "And like Absalom, there was no man so handsome," it caused them to become arrogant.
And she bore him. His mother:
"After Absalom." That is to say, [his mother] raised him in the same [spoiled] manner that Absalom's mother raised [Absalom].
Radak
"And he did not vex him." He did not anger him; when he did any evil deed, he did not disgrace him and punish him by saying, "Why have you done thus?" Therefore, he went astray and rebelled against his father. For Adonijah knew that David had said to make Solomon king, even though David had not yet announced the kingship. But he reasoned in his heart: "My father loves me and has never rebuked me; I will enter into the matter of kingship during his lifetime. And if it does not displease him, I know that I shall be king."
"And he too was comely." This 'and also' comes to include Absalom; and even though he is not explicitly mentioned [here], the text [now] recalls the deed of Adonijah — making for himself chariots and horsemen to become king — like the deed of Absalom, who also intended to become king. And their handsomeness caused both of them to become arrogant and to rebel.
"[Haggith] bore [him]." Haggith, Adonijah's mother, bore him after Maacah bore Absalom, for Absalom was older than his brothers, as it is written: "The third was Absalom, the fourth was Adonijah." And Amnon, who was the firstborn, was already dead; and perhaps Daniel, who was the second, was also dead, even though his death is not recorded. Therefore, Adonijah thought that he would be king.
Ralbag
And his father never reproached him, saying, “Why have you done thus?” Behold, because of this, Adonijah thought that David’s heart would be to anoint him as king after him, since David did not reprove him for any of his deeds; moreover, he was also very handsome, and by means of his beauty he considered himself worthy of the kingship.
"And she bore him after Absalom." Behold, it is clear that we cannot understand this as referring to the matter of birth, for Absalom was the son of Maacah, and Adonijah was the son of Haggith. And if it were a matter of birth, it would be fitting that they both be from the same mother, [so that it would say:] "She bore Adonijah after Absalom." Therefore, it is clear that it refers to the matter of upbringing, as it says regarding the five sons of Michal, daughter of Saul, whom she bore to Adriel the Meholathite—that this is a matter of upbringing, as previously stated. The intent here is that his mother raised him after Absalom, and he conducted himself in the manners and character traits of Absalom. Therefore, it says, "And he also was very handsome," like Absalom, who was very handsome, as mentioned earlier. Just as Absalom thought that he would reign after David because of his great beauty, so too did Adonijah think.
Metzudat David
And he did not reprove him, etc. Meaning: from his youth, although he did something improper, his father did not reprove him to say 'Why have you done this?' And because of this he thought all his deeds were proper, and he was fit for kingship.
And he was handsome in appearance. Meaning: also on account of beauty he thought he was fit for royalty.
And she bore him. His mother bore him immediately after Absalom was born; and so he was now the eldest of the brothers, for Amnon and Daniel and Absalom, who were older than him, had already died. And because of this he too thought that the right of kingship was his.
Malbim
"And he did not distress him" — now the text relates what is astonishing: 1. How he did not fear his father; 2. How he did not fear that the people of Israel would not agree to his kingship. Regarding this, it is said that he did not fear his father because David had never distressed him, and he reasoned that even now his father would remain silent once he saw that he had firmly established his kingship. And he did not fear that the people of Israel would not agree to his rule, for there were three reasons why they would agree to him: 1. Because he too was very handsome in appearance, which is a matter that wins favor in the eyes of the people concerning kingship, just as Absalom found favor for this reason. Regarding this it is said, "and he too was very handsome." 2. Because the kingship was due to him according to the custom of kingship, for Haggith his mother bore him after Absalom was born to Maacah, for Amnon was the firstborn, and after him Daniel, and after him Absalom, and after him Adonijah. And after the first three died, he was the firstborn who would reign in place of his father.
And he conferred with Joab the son of Zeruiah, and with Abiathar the priest; and they following Adonijah helped him.
verse value 2148
Insights
Verse structure: 11 words, 50 letters. The shortest word is "with" (עִ֚ם, 2 letters) and the longest is "son·of·Zeruiah" (בֶּן־צְרוּיָ֔ה, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "his·words" (דְבָרָ֔יו), "and·with" (וְעִ֖ם), "and·they·helped" (וַֽיַּעְזְר֔וּ). The root עם appears 2 times in this verse. 10 unique roots are used. Frequent roots: "and·they·were" (root היה, 196x in I Kings); "his·words" (root דבר, 191x in I Kings); "son·of·Zeruiah" (root בין, 107x in I Kings). First appearance of the root דבר ("his·words") in I Kings. First appearance of the root עם ("with") in I Kings. The etnachta (major mid-verse pause) falls on 'priest', dividing the verse into phrases of 8 and 3 words. Full calculation: וַיִּהְי֣וּ [and·they·were] (37) + דְבָרָ֔יו [his·words] (222) + עִ֚ם [with] (110) + יוֹאָ֣ב [Joab] (19) + בֶּן־צְרוּיָ֔ה [son·of·Zeruiah] (363) + וְעִ֖ם [and·with] (116) + אֶבְיָתָ֣ר [Abiathar] (613) + הַכֹּהֵ֑ן [priest] (80) + וַֽיַּעְזְר֔וּ [and·they·helped] (299) + אַחֲרֵ֖י [after] (219) + אֲדֹנִיָּֽה [Adonijah] (70) = 2148.
Rashi
"With Joab son of Zeruiah." Because he knew that David held a grudge against him for having killed Abner, Amasa, and Absalom, and that ultimately he would command his son, who would reign in his stead, to deal with him, therefore he desired that this one [Adonijah] reign through his agency, so that he would love him.
"And with Abiathar the priest." This refers to Abiathar, who was removed from the priesthood when David fled Jerusalem from Absalom. He consulted the Urim and Thummim, but they did not yield a response for him, as it is stated (2 Samuel 15:24): "And Abiathar went up." He was among the descendants of Eli, and he knew that he would not serve during the days of Solomon, for it was said to Eli (1 Samuel 2:35): "And I will raise up for Myself a faithful priest, who shall walk before My anointed one." He desired that this one [Adonijah] would reign through his agency.
Radak
“And his words.” His words and his counsel in this matter were with Joab and with Abiathar, because Joab knew that David hated him, for he had cursed him for having killed Abner, and also for having killed Absalom, whom he had commanded him to guard so that he would not be killed, and also for having killed Amasa. And on account of all these matters, David hated him, except that David feared him all the days of his life, because he fought his wars. Therefore, he followed Adonijah, so that he might appoint him as commander of the army if he should become king, as he was thinking in his heart that David would command his son, who would reign in his stead, to put him to death. And Abiathar the priest also, because David had removed him from the position of High Priest and had placed Zadok in his place when he was fleeing from Absalom, as we have explained in the Book of Samuel. Therefore, these two men supported him and followed him, and they turned the hearts of the king’s sons and the men of Judah after him, as it says, “And they supported Adonijah.”
Ralbag
“And his words were with Joab the son of Zeruiah and with Abiathar the priest.” This means that he had already drawn their hearts to him, to persuade them and gain their agreement to anoint him king, and they assisted him in this matter. He reasoned that just as these two had aided David to attain the kingship and succeed in it, so too would they bring him success through their means. For Abiathar had come to David because he fled from Saul, and David acted according to his counsel in all his deeds. And Joab had established David on the throne of kingship and fought his wars against Ish-bosheth, Absalom, and Sheba the son of Bichri. Joab, too, was drawn to Adonijah and assisted him regarding the kingdom, so that Adonijah would love him and not remove him from his position as commander of the army. For Joab feared that David intended to remove him from his rank on account of the matter of Absalom. And Abiathar the priest also saw that David bestowed more honor and status upon Zadok than he had bestowed upon Abiathar, and this is clear from the preceding narratives, in which David mentioned Zadok before Abiathar.
Metzudat David
And his words, etc. His counsel was with Joab, because he knew that he had become loathsome in David's eyes on account of Abner and Amasa; and he was discerning enough to know that David would command Solomon concerning him, that he not acquit him. And indeed, as David commanded as written below (2:6), for this reason he inclined after Adonijah, thinking that he would love him because of this. And also, Abiathar was to be removed by David from continuing to be high priest in the days of Solomon, and he thought Adonijah would restore him.
Malbim
3. And his words were with Joab the son of Zeruiah and with Abiathar the priest. Since Joab was the commander of the army, and all the men of valor inclined after him, and Abiathar was the High Priest and the multitude inclined after him, he thought that these two would incline all Israel after him. The reason that Joab and Abiathar supported Adonijah is explained by Abarbanel: Joab knew that David harbored resentment against him because he had killed Absalom, and he thought that David would command Solomon to kill him. Likewise, Abiathar saw that David was giving preferential honor to Zadok, as our Sages of blessed memory stated. They thought to secure their safety for the future by supporting Adonijah.
But Zadok the priest, and Benaiah the son of Jehoiada, and Nathan the prophet, and Shimei, and Rei, and the mighty men that belonged to David, were not with Adonijah.
verse value 2863
Insights
Verse structure: 14 words, 69 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "son·of·Jehoiada" (בֶן־יְהוֹיָדָ֜ע, 8 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·Shimei" (וְשִׁמְעִ֣י), "and·Rei" (וְרֵעִ֔י), "and·the·mighty·men" (וְהַגִּבּוֹרִ֖ים). 14 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "were" (root היה, 196x in I Kings); "and·Nathan" (root נתן, 113x in I Kings). First appearance of the root צדוק ("and·Zadok") in I Kings. First appearance of the root בניהו ("and·Benaiah") in I Kings. The etnachta (major mid-verse pause) falls on 'of·David', dividing the verse into phrases of 11 and 3 words. Full calculation: וְצָד֣וֹק [and·Zadok] (206) + הַ֠כֹּהֵ֠ן [priest] (80) + וּבְנָיָ֨הוּ [and·Benaiah] (79) + בֶן־יְהוֹיָדָ֜ע [son·of·Jehoiada] (157) + וְנָתָ֤ן [and·Nathan] (506) + הַנָּבִיא֙ [the·prophet] (68) + וְשִׁמְעִ֣י [and·Shimei] (426) + וְרֵעִ֔י [and·Rei] (286) + וְהַגִּבּוֹרִ֖ים [and·the·mighty·men] (272) + אֲשֶׁ֣ר [that] (501) + לְדָוִ֑ד [of·David] (44) + לֹ֥א [not] (31) + הָי֖וּ [were] (21) + עִם־אֲדֹנִיָּֽהוּ [with·Adonijah] (186) = 2863.
Rashi
"Nathan the prophet." [Meaning] that he prophesied to David that Solomon would reign, as it is stated in Chronicles (I 22:9): "Solomon shall be his name."
Metzudat David
And Shimei. Perhaps he is Shimei the son of Gera.
And Rei. It is possible that he is Hushai the Archite, who is called 'the king's friend.'
And the mighty men that were David's. They are Adino and Eleazar and Shammah, who were constantly with David (as is said at the end of II Samuel).
Malbim
And Zadok the priest, etc., were not with Adonijah, for they knew that David’s intention was to anoint Solomon as king, and this would have been considered rebellion against the will of their king, David.
And Adonijah slew sheep and oxen and fatlings by the stone of Zoheleth, which is beside En-rogel; and he called all his brethren the king’s sons, and all the men of Judah the king’s servants;
verse value 4021
Insights
Verse structure: 19 words, 86 letters. Notable word values: "slave" (עַבְדֵ֥י) = 86, equal to Elohim. The shortest word is "with" (עִ֚ם, 2 letters) and the longest is "all·his·brothers" (אֶת־כׇּל־אֶחָיו֙, 8 letters). Words sharing gematria 95: king, king. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·well-fed" (וּמְרִ֔יא), "the·Zoheleth" (הַזֹּחֶ֔לֶת), "that·is-beside" (אֲשֶׁר־אֵ֖צֶל). The root מלך appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that·is-beside" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "with" (root עם, 95x in I Kings). First appearance of the root זבח ("and·he·sacrificed") in I Kings. First appearance of the root אדניהו ("Adonijah") in I Kings. The etnachta (major mid-verse pause) falls on 'Rogel', dividing the verse into phrases of 11 and 8 words.
Rashi
"And fatlings." A fattened ox.
The rolling stone. A large stone, upon which the young men would test their strength by pushing and dragging it; from the expression "flowing waters," (Deuteronomy 32:24): "creatures that crawl in the dust." And the Targum of Jonathan translates: "a lookout stone," upon which one stands and gazes into the distance.
"En-rogel." Jonathan rendered it: "Spring of the fuller," that is, a launderer, who cleans woolen garments with his feet, by kicking.
Radak
And "meria" (fatling) – as the Targum renders it, "fattened ones" (petimin). The [ordinary] flock and cattle were from the pasture, whereas the "meria" is flock and cattle that are fattened at home, at the trough. In the Mishnah they said, from the language of "meria": "One does not force-feed calves." And they explained: What is this force-feeding? She makes it lie down, forces open its mouth, and feeds it vetches and water all at once.
“With the stone of Zochlet.” They slaughtered the sheep and cattle near the stone of Zochlet. The meaning of Zochlet is that waters were flowing near the stone; therefore, it is called Zochlet, as it is said regarding “the spring of Rogel.” And Jonathan [ben Uzziel] translated it as “Skutah,” and the translation of “Mitzpah” is also “Skutah.”
“Eyn Rogel.” According to its Targum, “Eyn Ktzara,” and Ktzara is the washerman; in this spring they used to wash clothes, and the washerman is called for this reason “Rogel” because he rubs the clothes with his feet.
Ralbag
And "mari" is a species of the species of fat and large cattle:
“With the stone of Zohleth.” This means: near the stone of Zohleth. That stone is called so for a reason that we do not know. It is possible that the stone was very large and very smooth, and due to its great smoothness, people would move it back and forth.
Metzudat David
By the Stone of Zoheleth. Near the Stone of Zoheleth, which stood by the En-rogel.
And to all the men, etc. From those who inclined after him.
Metzudat Zion
U'mari. A fattened bull:
Eben hazochlat. So called because waters flowed and streamed alongside it:
Malbim
And Adonijah sacrificed. And for this very reason, because he saw that there were opponents to him who were supporting Solomon’s hands, he desired to bind his friends by the tradition of the covenant through a feast, at which feast the wine would cause them to anoint him king before Solomon’s friends could consult together, in such a way that he would reign suddenly. Therefore, he did not invite his opponents, lest strife and disputes arise there. And regarding what is stated, “And he invited all his brothers, the king’s sons, and all the men of Judah,” it is explained to me that there is a difference between “called” followed by the direct object marker *et*, and “called” followed by the preposition *lamed*. Calling with *et* indicates that one is inviting them to a great matter. And concerning the king’s sons, with whom he first consulted whether they would agree, it says “called *et*,” meaning that he first asked their counsel. Not so with the men of Judah: “called” is stated simply, that they should come, for they would agree afterward at the feast. Therefore, it subsequently states, “And Nathan… he did not invite,” meaning that he did not ask their counsel in this matter. (And 'Even HaZochelet' [the flowing stone]: some interpret that the waters flow there, and it is Ein Rogel.)
but Nathan the prophet, and Benaiah, and the mighty men, and Solomon his brother, he called not.
verse value 2866
Insights
Verse structure: 8 words, 43 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·the·mighty·men" (וְֽאֶת־הַגִּבּוֹרִ֛ים, 10 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·the·mighty·men" (וְֽאֶת־הַגִּבּוֹרִ֛ים), "and·Solomon" (וְאֶת־שְׁלֹמֹ֥ה), "his·brother" (אָחִ֖יו). 8 unique roots are used. Frequent roots: "and·Solomon" (root שלמה, 162x in I Kings); "and·Nathan" (root נתן, 113x in I Kings); "not" (root לא, 90x in I Kings). First appearance of the root שלמה ("and·Solomon") in I Kings. First appearance of the root אח ("his·brother") in I Kings. Full calculation: וְֽאֶת־נָתָן֩ [and·Nathan] (907) + הַנָּבִ֨יא [the·prophet] (68) + וּבְנָיָ֜הוּ [and·Benaiah] (79) + וְֽאֶת־הַגִּבּוֹרִ֛ים [and·the·mighty·men] (673) + וְאֶת־שְׁלֹמֹ֥ה [and·Solomon] (782) + אָחִ֖יו [his·brother] (25) + לֹ֥א [not] (31) + קָרָֽא [called] (301) = 2866.
Rashi
And he did not call Solomon, his brother. For he knew that the prophet had prophesied concerning him that he would reign.
Radak
He did not call. He did not call to these, because he knew that their hand was with Solomon.
Ralbag
And behold, he [Adonijah] did not invite Solomon his brother to eat with him, for he knew that Solomon would oppose him in this, since Solomon was confident that he would reign after David their father. For this same reason, he also did not invite Nathan the prophet, for he had prophesied to David that Solomon would reign after him, as is mentioned in Chronicles. And in general, he did not invite those who were not in agreement with his counsel, such as Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and the mighty men of David, for he knew that they would disrupt his counsel, and from this a wavering of heart would arise anew among the people who agreed with his counsel.
Then Nathan spoke to Bath-sheba the mother of Solomon, saying: ‘Have you not heard that Adonijah the son of Haggith does reign, and David our lord knows it not?
verse value 4026
Insights
Verse structure: 15 words, 65 letters. The shortest word is "that" (כִּ֥י, 2 letters) and the longest is "to·Bath-sheba" (אֶל־בַּת־שֶׁ֤בַע, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·our·lord" (וַאֲדֹנֵ֥ינוּ). The root אמר appears 2 times in this verse. 13 unique roots are used. Frequent roots: "he·reigned" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "mother·of·Solomon" (root שלמה, 162x in I Kings). First appearance of the root איל ("to·Bath-sheba") in I Kings. First appearance of the root שמע ("you·heard") in I Kings. The etnachta (major mid-verse pause) falls on 'son·of·Haggith', dividing the verse into phrases of 11 and 4 words.
Radak
"And Nathan said." He was apprehensive about the matter all the more, because he had prophesied to David that Solomon would reign, as we explained in the Book of Samuel; it is also written in Chronicles:
And our Master. With the vowelization of the aleph, and it is one of the seven:
He did not know. For had he known, he would have protested against the matter, since it was told to him in prophecy that Solomon would reign.
Metzudat David
Have you not heard. Truly, certainly you have heard that Adonijah desires to be king, and the matter is near at hand.
He does not know. As though saying: do not think that the matter of the king has been settled and there is no reply, for the king does not know of this.
Malbim
Have you not heard? He came to awaken her from three sides: 1. Lest you say, "There is still time," he said, "Adonijah has already been made king," indicating that the matter is urgent. 2. Lest you say, "If so, the deed is already done and there is no remedy," he said, "Our lord David does not know," implying that when he will know, he will anoint Solomon.
Now therefore come, let me, I pray you, give you counsel, that you may save your own life, and the life of your son Solomon.
verse value 3178
Insights
Verse structure: 10 words, 41 letters. The shortest word is "please" (נָ֖א, 2 letters) and the longest is "your·life" (אֶת־נַפְשֵׁ֔ךְ, 6 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "let·me·advise·you" (אִיעָצֵ֥ךְ), "counsel" (עֵצָ֑ה), "and·save" (וּמַלְּטִי֙). The root נפש appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Solomon" (root שלמה, 162x in I Kings); "go" (root הלך, 115x in I Kings); "your·son" (root בן, 72x in I Kings). First appearance of the root עתה ("now") in I Kings. First appearance of the root הלך ("go") in I Kings. The etnachta (major mid-verse pause) falls on 'counsel', dividing the verse into phrases of 5 and 5 words. Full calculation: וְעַתָּ֕ה [now] (481) + לְכִ֛י [go] (60) + אִיעָצֵ֥ךְ [let·me·advise·you] (191) + נָ֖א [please] (51) + עֵצָ֑ה [counsel] (165) + וּמַלְּטִי֙ [and·save] (95) + אֶת־נַפְשֵׁ֔ךְ [your·life] (851) + וְאֶת־נֶ֥פֶשׁ [and·life·of] (837) + בְּנֵ֖ךְ [your·son] (72) + שְׁלֹמֹֽה [Solomon] (375) = 3178.
Rashi
"And you shall save your soul." From the dispute that will arise after the king's death, when your son will desire to reign, as the Holy One, blessed be He, promised him:
Radak
"Save your life": For he feared that if Adonijah would reign, he would kill Bathsheba and Solomon after David’s death, so that no challenge would arise against his kingship. Or the explanation is: "Save your life" and the life of your son from disgrace, lest you become servants to Adonijah.
Metzudat David
And save. In order that you may save your soul, etc., for if Adonijah becomes king, surely he will kill you, so that you will not be opponents to him regarding the kingship.
Malbim
3. Do not say that there is in this matter only the pursuit of honor and authority, and that it is not worthwhile for her to strive for this; therefore he said, “And save your life and the life of your son Solomon,” meaning that if Adonijah were to reign, he would kill you, since he knows that David’s intention was to anoint Solomon as king.
Go and get you in to king David, and say to him: Did not you, my lord, O king, swear to your handmaid, saying: Assuredly Solomon your son shall reign after me, and he shall sit upon my throne? why then does Adonijah reign?
verse value 4708
Insights
Verse structure: 22 words, 97 letters. Notable word values: "and·he" (וְה֖וּא) = 18, chai, 'life'. The shortest word is "go" (לְכִ֞י, 3 letters) and the longest is "to·the·king" (אֶל־הַמֶּ֣לֶךְ, 6 letters). Words sharing gematria 126: to·the·king, and·why?. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·come" (וּבֹ֣אִי), "did·not·you" (הֲלֹֽא־אַתָּ֞ה). The root מלך appears 3 times in this verse. 19 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·you·will·say" (root אמר, 324x in I Kings); "that·Solomon" (root שלמה, 162x in I Kings). First appearance of the root אל ("to·him") in I Kings. First appearance of the root אתה ("did·not·you") in I Kings. The etnachta (major mid-verse pause) falls on 'on·my·throne', dividing the verse into phrases of 19 and 3 words.
Radak
"You swore to your handmaid." Nathan knew that he had sworn to her, for he had heard this from her. And why did he swear to her? They said that when the child died, Bathsheba said, "The child died because of the sin. Even if I were to have from you a son who would endure, his brothers would despise him, because I came to you in sin from the beginning." And she was not willing to engage with him until he swore to her that the first son who would be born to him from her would reign after him. And he told her that this was said to him by means of prophecy.
Behold, while you yet talk there with the king, I also will come in after you, and confirm your words.’
verse value 2791
Insights
Verse structure: 10 words, 46 letters. The shortest word is "there" (שָׁ֖ם, 2 letters) and the longest is "your·words" (אֶת־דְּבָרָֽיִךְ, 7 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·still" (עוֹדָ֛ךְ), "I·will·come" (אָב֣וֹא), "and·I·will·confirm" (וּמִלֵּאתִ֖י). The root דבר appears 2 times in this verse. 9 unique roots are used. Frequent roots: "with·the·king" (root מלך, 341x in I Kings); "speaking" (root דבר, 191x in I Kings); "I·will·come" (root בוא, 109x in I Kings). First appearance of the root הן ("they") in I Kings. First appearance of the root עוד ("you·still") in I Kings. The etnachta (major mid-verse pause) falls on 'with·the·king', dividing the verse into phrases of 5 and 5 words. Full calculation: הִנֵּ֗ה [they] (60) + עוֹדָ֛ךְ [you·still] (100) + מְדַבֶּ֥רֶת [speaking] (646) + שָׁ֖ם [there] (340) + עִם־הַמֶּ֑לֶךְ [with·the·king] (205) + וַֽאֲנִי֙ [and·I] (67) + אָב֣וֹא [I·will·come] (10) + אַחֲרַ֔יִךְ [after·you] (239) + וּמִלֵּאתִ֖י [and·I·will·confirm] (487) + אֶת־דְּבָרָֽיִךְ [your·words] (637) = 2791.
Ralbag
"And I will fulfill your words." This means that I will complete whatever is lacking in them; or alternatively, it implies that he [Nathan] will follow her [Bathsheba's] words, in the sense of "for he fully followed the LORD."
Metzudat David
While you are still. While you are still speaking with the king, I will come also to complete your words.
And Bath-sheba went in to the king into the chamber.—Now the king was very old; and Abishag the Shunammite ministered to the king.—
verse value 4403
Insights
Verse structure: 11 words, 54 letters. The shortest word is "old" (זָקֵ֣ן, 3 letters) and the longest is "the·Shunammite" (הַשּׁ֣וּנַמִּ֔ית, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "chamber" (הַחַ֔דְרָה), "and·Abishag" (וַאֲבִישַׁג֙), "juice" (מְשָׁרַ֖ת). The root מלך appears 2 times in this verse. 9 unique roots are used. Frequent roots: "and·the·king" (root מלך, 341x in I Kings); "to·the·king" (root איל, 125x in I Kings); "and·came" (root בוא, 109x in I Kings). First appearance of the root חדר ("chamber") in I Kings. The etnachta (major mid-verse pause) falls on 'very', dividing the verse into phrases of 7 and 4 words. Full calculation: וַתָּבֹ֨א [and·came] (409) + בַת־שֶׁ֤בַע [Bath-sheba] (774) + אֶל־הַמֶּ֙לֶךְ֙ [to·the·king] (126) + הַחַ֔דְרָה [chamber] (222) + וְהַמֶּ֖לֶךְ [and·the·king] (101) + זָקֵ֣ן [old] (157) + מְאֹ֑ד [very] (45) + וַאֲבִישַׁג֙ [and·Abishag] (322) + הַשּׁ֣וּנַמִּ֔ית [the·Shunammite] (811) + מְשָׁרַ֖ת [juice] (940) + אֶת־הַמֶּֽלֶךְ [the·king] (496) = 4403.
Radak
"Very old." [This means] very weak, for old age had overtaken him, as we have explained.
"Serves the king." This refers to her lying in his lap and warming him, and providing whatever other service was needed. The reason this story is told is that Bathsheba entered the chamber; although the king was secluded in his bed with Abishag, and no one else was permitted to enter there without permission, she, being his wife, entered the chamber without permission. The word "mesharet" (serves) is missing the tav that is the third root letter (lamed ha-po'el), because of the difficulty of pronouncing two weak tavs together, for its proper form would be "mesharetet" (serving). And the resh comes with a large patach in place of the small one.
Metzudat David
Into the inner chamber. Into the chamber of his sleep. And so that we not think she came to lie with him, he said: and the king is very old, and the natural heat has departed from him, so much that Abishag was attending him in the matter of warming.
Malbim
"And the king was very old": He hastened to explain beforehand why he would say that David was startled by her arrival and asked, "What is with you?" This was due to three reasons: 1. His wives were not accustomed to come before him at that time for conjugal relations, because he was very old; 2. They did not come to serve him, because Abishag the Shunammite was serving the king (and particularly in light of what was stated above that this was so that his wives would not enter his chamber):
And Bath-sheba bowed, and prostrated herself to the king. And the king said: ‘What would you?’
verse value 2971
Insights
Verse structure: 7 words, 32 letters. The shortest word is "and·bowed·down" (וַתִּקֹּ֣ד, 4 letters) and the longest is "and·prostrated·herself" (וַתִּשְׁתַּ֖חוּ, 6 letters). Words sharing gematria 95: king, what·to·you. The root מלך appears 2 times in this verse. 6 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "what·to·you" (root הלך, 115x in I Kings). First appearance of the root חוה ("and·prostrated·herself") in I Kings. The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 4 and 3 words. Full calculation: וַתִּקֹּ֣ד [and·bowed·down] (510) + בַּת־שֶׁ֔בַע [Bath-sheba] (774) + וַתִּשְׁתַּ֖חוּ [and·prostrated·herself] (1120) + לַמֶּ֑לֶךְ [to·the·king] (120) + וַיֹּ֥אמֶר [and·said] (257) + הַמֶּ֖לֶךְ [king] (95) + מַה־לָּֽךְ [what·to·you] (95) = 2971.
Radak
"What is with you?" Since she was not accustomed to coming to him, he knew that she had come for a specific matter; therefore, he said to her, "What is with you?" Or, since she had entered the inner chamber without permission, he knew that she had an urgent need.
Metzudat David
What do you seek. Since she was not accustomed to come to him.
Metzudat Zion
Vatikad. She bowed the crown (of her head):
Malbim
C. "And she came in and bowed down"—this indicates that she came to request something, for when the king's wives enter his chamber, they do not bow down in the manner of women. Therefore, "the king said to her, 'What do you want?'"—for he understood that she had an important and pressing matter.
And she said to him: ‘My lord, you did swear by Hashem your God to your handmaid: Assuredly Solomon your son shall reign after me, and he shall sit upon my throne.
verse value 3878
Insights
Verse structure: 15 words, 64 letters. Notable word values: "to·him" (ל֗וֹ) = 36, double chai. The shortest word is "to·him" (ל֗וֹ, 2 letters) and the longest is "that·Solomon" (כִּֽי־שְׁלֹמֹ֥ה, 6 letters). 14 unique roots are used. Frequent roots: "will·reign" (root מלך, 341x in I Kings); "and·she·said" (root אמר, 324x in I Kings); "by·Hashem" (root יהוה, 254x in I Kings). First appearance of the root יהוה ("by·Hashem") in I Kings. First appearance of the root אלהים ("your·God") in I Kings. The etnachta (major mid-verse pause) falls on 'after·me', dividing the verse into phrases of 12 and 3 words.
Malbim
And she said to him: She recounted the matter in a manner that she did not complain against the king, for her heart was assured that the matter did not originate from him, since he had sworn to her; rather, she magnified the transgression of Adonijah and his sin, that he was a stubborn and rebellious son before his father. And this is what is written: 1. “You swore,” 2. that the oath was by the Lord your God, which is a severe oath made in the Name, and particularly according to what is stated that one who swears by the God of Israel is not permitted to have it annulled, 3. “to your maidservant,” and one who swears to his friend is not permitted to have it annulled except in his presence, 4. “saying, ‘Surely Solomon your son shall reign after me,’ ” that he should reign by virtue of being my son, out of your love for me, and that I am worthy of this because from my womb came forth a ruling tribe, particularly according to what our Sages of blessed memory stated that she did not wish to marry him except on this condition, and if so, he became bound to her regarding this matter, 5. “and he shall sit on my throne,” for he is also worthy of this on his own merit, for his throne shall be like your throne, in the sense that the dignity of your throne shall not be diminished by his sitting upon it.
And now, behold, Adonijah reigns; and you, my lord the king, know it not.
verse value 1857
Insights
Verse structure: 9 words, 33 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "Adonijah" (אֲדֹנִיָּ֖ה, 5 letters). Words sharing gematria 481: now, now. The root עתה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "reigns" (root מלך, 341x in I Kings); "not" (root לא, 90x in I Kings); "my·lord" (root אדון, 36x in I Kings). The etnachta (major mid-verse pause) falls on 'reigns', dividing the verse into phrases of 4 and 5 words. Full calculation: וְעַתָּ֕ה [now] (481) + הִנֵּ֥ה [they] (60) + אֲדֹנִיָּ֖ה [Adonijah] (70) + מָלָ֑ךְ [reigns] (90) + וְעַתָּ֛ה [now] (481) + אֲדֹנִ֥י [my·lord] (65) + הַמֶּ֖לֶךְ [king] (95) + לֹ֥א [not] (31) + יָדָֽעְתָּ [You·know] (484) = 1857.
Radak
"And now, my lord the king, you know not." Many of the scribes erred in this word and wrote it with an aleph, because [that reading] is close to the sense [of the context]; but it is clear to us that it is "ve'atah" with an ayin, based on precise manuscripts and on the Masorah.
Metzudat David
And now. The thing that has happened now -- behold, you did not know of it. Meaning: I do not suspect you of having transgressed the oath, nor that the matter was done with your knowledge.
Malbim
“And now, behold, your servant Adonijah has become king” — this implies: “And even if he had become king after your death, it would have been rebellion, since you had promised the kingship to Solomon; how much more so now, during your lifetime.” This is the second point: “And now, my lord the king, you have not known” — meaning that he has no excuse of ignorance regarding your oath, nor can he claim that he thought you would consent to this because he is the firstborn and the kingship belongs to him. For if that were so, why did he conceal the matter from you, given that even if he were to inherit the kingship, it does not come to him while you are still alive? And therefore, “And now” — meaning, during your lifetime — “how is it, my lord the king, that you have not known?”
And he has slain oxen and fatlings and sheep in abundance, and has called all the sons of the king, and Abiathar, the priest, and Joab the captain of the host; but Solomon your servant has he not called.
verse value 3944
Insights
Verse structure: 16 words, 72 letters. The shortest word is "prince" (שַׂ֣ר, 2 letters) and the longest is "and·well-fed·and·flock" (וּֽמְרִיא־וְצֹאן֮, 9 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·to·Joab" (וּלְיֹאָ֖ב). The root קרא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·to·Solomon" (root שלמה, 162x in I Kings); "not" (root לא, 90x in I Kings). First appearance of the root רב ("multitude") in I Kings. First appearance of the root שר ("prince") in I Kings. The etnachta (major mid-verse pause) falls on 'the·host', dividing the verse into phrases of 12 and 4 words.
Radak
"And to Solomon your servant he did not call." Since he did not invite Solomon to this feast, but did invite the other sons of the king, it appears that he made this sacrifice for the matter of the kingship, and he invited all those who supported his claim to eat with him.
Metzudat David
And he slaughtered, etc. She brought proof for her words, and said that he made a feast and called all the king's sons, and did not call Solomon. And if the feast was not for the matter of kingship, surely he would also have called Solomon.
Malbim
"And he sacrificed" — this adds to the magnitude of his sin in that he prepared a great sacrifice and invited his guests while his father was still alive, lying on his deathbed. This is the second [offense], for "to Solomon your servant he did not call." This indicates that he knew that the promise of the kingship was for Solomon, and therefore he did not invite him; for if Adonijah had acted in innocence, Solomon, the king’s son, would not have been considered inferior to the army commander.
And you, my lord the king, the eyes of all Israel are upon you, that you should tell them who shall sit on the throne of my lord the king after him.
verse value 2488
Insights
Verse structure: 13 words, 58 letters. The shortest word is "who?" (מִ֗י, 2 letters) and the longest is "my·lord·the·king" (אֲדֹנִֽי־הַמֶּ֖לֶךְ, 8 letters). The root אדון appears 2 times in this verse. 12 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "upon·you" (root על, 127x in I Kings); "all·Israel" (root כל, 86x in I Kings). First appearance of the root על ("upon·you") in I Kings. First appearance of the root נגד ("to·tell") in I Kings. The etnachta (major mid-verse pause) falls on 'upon·you', dividing the verse into phrases of 6 and 7 words. Full calculation: וְאַתָּה֙ [and·you] (412) + אֲדֹנִ֣י [my·lord] (65) + הַמֶּ֔לֶךְ [king] (95) + עֵינֵ֥י [eye] (140) + כׇל־יִשְׂרָאֵ֖ל [all·Israel] (591) + עָלֶ֑יךָ [upon·you] (130) + לְהַגִּ֣יד [to·tell] (52) + לָהֶ֔ם [to·them] (75) + מִ֗י [who?] (50) + יֵשֵׁ֛ב [will·dwell] (312) + עַל־כִּסֵּ֥א [on·the·throne·of] (181) + אֲדֹנִֽי־הַמֶּ֖לֶךְ [my·lord·the·king] (160) + אַחֲרָֽיו [after·him] (225) = 2488.
Radak
"And you, my lord the king." This is "ve'atah" spelled with an aleph, and people mistakenly write it with an ayin, because the matter [i.e., the context] is closer [to that reading].
To inform them. For if you do not inform them before you lie with your fathers, I and my son Solomon will be considered sinners regarding the matter of the kingship.
Metzudat David
The eyes of all Israel are upon you. Meaning: and lest you think that they have all chosen him and you cannot oppose them -- not so is it, for all are setting their eyes upon you, to tell them, etc., and they will accept your word.
Malbim
"And you" — behold, she did not tell him [David] that he [Adonijah] had summoned all the king's servants, so that David would not become afraid that the people were with him [Adonijah] among the conspirators. Rather, she said the opposite: that the eyes of all Israel are looking to him, and only whomever he chooses shall reign over them.
Otherwise it will come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.’
verse value 2070
Insights
Verse structure: 9 words, 45 letters. Notable word values: "and·it·shall·be" (וְהָיָ֕ה) = 26, the value of the divine name Hashem. Verse gematria: 2070 is divisible by 18, the value of chai ('life'). The shortest word is "I" (אֲנִ֛י, 3 letters) and the longest is "my·lord·the·king" (אֲדֹנִֽי־הַמֶּ֖לֶךְ, 8 letters). Words sharing gematria 68: and·my·son, sinners. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "when·he·lies·down" (כִּשְׁכַ֥ב), "sinners" (חַטָּאִֽים). The root היה appears 2 times in this verse. 8 unique roots are used. Frequent roots: "and·it·shall·be" (root היה, 196x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "with·his·fathers" (root עם, 95x in I Kings). First appearance of the root חטא ("sinners") in I Kings. The etnachta (major mid-verse pause) falls on 'with·his·fathers', dividing the verse into phrases of 4 and 5 words. Full calculation: וְהָיָ֕ה [and·it·shall·be] (26) + כִּשְׁכַ֥ב [when·he·lies·down] (342) + אֲדֹנִֽי־הַמֶּ֖לֶךְ [my·lord·the·king] (160) + עִם־אֲבֹתָ֑יו [with·his·fathers] (529) + וְהָיִ֗יתִי [and·I·will·be] (441) + אֲנִ֛י [I] (61) + וּבְנִ֥י [and·my·son] (68) + שְׁלֹמֹ֖ה [Solomon] (375) + חַטָּאִֽים [sinners] (68) = 2070.
Rashi
"Sinners." [This means] deficient and barred from greatness, as in (Judges 20:16): "at a hairsbreadth, and would not miss."
Radak
Sinners. Targum Yonatan renders [it] "metarkin," meaning [they will be] expelled from the kingship. And there are those who explain: if my son does not become king, it will be a manifest sin upon us; people will say that because of a sin found in me, the son who was born to me did not attain the kingship. And there are those who explain: she said this in reference to David, but spoke euphemistically out of respect for him — meaning, you will be a sinner in this if you do not make my son Solomon king, for you swore to me by the Lord.
Ralbag
"And I and my son Solomon will be sinners." This means that we will be punished, because since Adonijah knows that the kingdom is destined to be Solomon’s, he will strive to kill him, just as Saul sought to kill David. For this reason, even though this will be a cause to recall the sin of Bathsheba after David’s death, and this will also bring reproach upon Solomon, yet if Solomon should reign, it will become clear to all that Bathsheba was given to David by God, and that she was not forbidden to him after the death of Uriah. And although people may fear to speak against him because of the king’s dread, or this may be the intention: "I and my son Solomon will be sinners" if You do not reveal Your ear to this matter during your lifetime, lest we be deprived of the good gift that You have given us, and the blame will be solely upon us for revealing the matter that Your will is to make us kings, as You spoke and swore to Your maidservant.
Metzudat David
And it shall be. Meaning: but when it shall be so, without telling who will be king, then when the king lies down, etc., my son and I will be wanting in the world, for Adonijah will reign and will stretch out his hand against us.
Metzudat Zion
Chataim. From the notion of deficiency; likewise (Judges 20:16) 'slinging [a stone] at a hair, and would not miss' (yachti):
Malbim
And indeed, if he remains silent, the people of Israel will assume that this was done with his knowledge, for who would believe that such a great matter was hidden from the king? And in this case, not only will Adonijah reign uncontested after the king's death, since everyone will suppose that he was anointed with your knowledge, but also I and my son Solomon will be considered sinners. For since he knows that Solomon was fit to be king, they will say that he was again rejected due to my sins and his sins. Moreover, they will bring up the sin of Uriah, in such a way that they will regard him as a child of adultery, and me as an adulteress while married to her husband, and they will condemn us to death as sinners. And there will be great disgrace and wrath, even against Your honor. This is not so if Solomon is anointed king, for it will be clear to all that Bathsheba was rightfully David's wife, and that God arranged for everything to be permitted, as we explained in the Book of II Samuel (chapter 11).
And, lo, while she yet talked with the king, Nathan the prophet came in.
verse value 1629
Insights
Verse structure: 7 words, 31 letters. The shortest word is "went·in" (בָּֽא, 2 letters) and the longest is "with·the·king" (עִם־הַמֶּ֑לֶךְ, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "yet·she" (עוֹדֶ֥נָּה). 7 unique roots are used. Frequent roots: "with·the·king" (root מלך, 341x in I Kings); "speaking" (root דבר, 191x in I Kings); "and·Nathan" (root נתן, 113x in I Kings). First appearance of the root הנה ("and·behold") in I Kings. The etnachta (major mid-verse pause) falls on 'with·the·king', dividing the verse into phrases of 4 and 3 words. Full calculation: וְהִנֵּ֛ה [and·behold] (66) + עוֹדֶ֥נָּה [yet·she] (135) + מְדַבֶּ֖רֶת [speaking] (646) + עִם־הַמֶּ֑לֶךְ [with·the·king] (205) + וְנָתָ֥ן [and·Nathan] (506) + הַנָּבִ֖יא [the·prophet] (68) + בָּֽא [went·in] (3) = 1629.
Radak
"Nathan the prophet came." [He came] into the courtyard, or into the outer chambers, until they would tell the king, and he would enter with permission; they would inform the king, and the king said he should come, and so he did, and he came before the king.
And they told the king, saying: ‘Behold Nathan the prophet.’ And when he was come in before the king, he bowed down before the king with his face to the ground.
verse value 2685
Insights
Verse structure: 13 words, 57 letters. The shortest word is "they" (הִנֵּ֖ה, 3 letters) and the longest is "and·they·told" (וַיַּגִּ֤ידוּ, 6 letters). Words sharing gematria 120: to·the·king, to·the·king. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "on·his·face" (עַל־אַפָּ֖יו). The root מלך appears 3 times in this verse. 11 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings); "on·his·face" (root על, 127x in I Kings). First appearance of the root ארץ ("land") in I Kings. The etnachta (major mid-verse pause) falls on 'the·prophet', dividing the verse into phrases of 6 and 7 words. Full calculation: וַיַּגִּ֤ידוּ [and·they·told] (39) + לַמֶּ֙לֶךְ֙ [to·the·king] (120) + לֵאמֹ֔ר [saying] (271) + הִנֵּ֖ה [they] (60) + נָתָ֣ן [Nathan] (500) + הַנָּבִ֑יא [the·prophet] (68) + וַיָּבֹא֙ [and·came] (19) + לִפְנֵ֣י [to·face·of] (170) + הַמֶּ֔לֶךְ [king] (95) + וַיִּשְׁתַּ֧חוּ [and·bowed·down] (730) + לַמֶּ֛לֶךְ [to·the·king] (120) + עַל־אַפָּ֖יו [on·his·face] (197) + אָֽרְצָה [land] (296) = 2685.
Metzudat David
And he came. From the courtyard before him into the house; after the king commanded him to come before him, and was brief with the self-understood matter.
And Nathan said: ‘My lord, O king, have you said: Adonijah shall reign after me, and he shall sit upon my throne?
verse value 2880
Insights
Verse structure: 12 words, 50 letters. Notable word values: "and·he" (וְה֖וּא) = 18, chai, 'life'. Verse gematria: 2880 is divisible by 18, the value of chai ('life'). The shortest word is "Nathan" (נָתָן֒, 3 letters) and the longest is "Adonijah" (אֲדֹנִיָּ֖הוּ, 6 letters). The root אמר appears 2 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "Nathan" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'after·me', dividing the verse into phrases of 9 and 3 words. Full calculation: וַיֹּ֘אמֶר֮ [and·said] (257) + נָתָן֒ [Nathan] (500) + אֲדֹנִ֣י [my·lord] (65) + הַמֶּ֔לֶךְ [king] (95) + אַתָּ֣ה [you] (406) + אָמַ֔רְתָּ [you·said] (641) + אֲדֹנִיָּ֖הוּ [Adonijah] (76) + יִמְלֹ֣ךְ [will·reign] (100) + אַחֲרָ֑י [after·me] (219) + וְה֖וּא [and·he] (18) + יֵשֵׁ֥ב [will·dwell] (312) + עַל־כִּסְאִֽי [upon·my·throne] (191) = 2880.
Rashi
"You said." In a questioning tone.
Radak
"You said." This is in the manner of a rhetorical question, meaning: it appears that you told him to be king, since he offered sacrifices and invited whomever he wished.
Ralbag
You said, "Adonijah shall reign after me." This means: Did you say that this matter came from my lord the king, and you did not inform your servant? That is to say: Did this matter come from my lord the king, and yet you did not summon me, because you did not agree to inform your servant who would sit on your throne?
Metzudat David
You. The interrogative He is missing, and it is like 'Is it you who have said' etc.
Malbim
And Nathan said, “My lord, the king, you said, ‘Adonijah shall reign after me.’” Behold, Nathan seized the narrative in a manner contrary to the words of Bathsheba; he acted as if he believed that this had been done by the king’s command, and he did not complain against Adonijah, but only against the fact that the king had concealed the matter from him, for he acted as though he had not known of the king’s oath to Bathsheba. And what is written, “You said, ‘Adonijah shall reign after me,’” means: thus the matter appears.
For he is gone down this day, and has slain oxen and fatlings and sheep in abundance, and has called all the king’s sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say: Long live king Adonijah.
verse value 5003
Insights
Verse structure: 22 words, 102 letters. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·well-fed·and·flock" (וּֽמְרִיא־וְצֹאן֮, 9 letters). Words sharing gematria 101: and·they, eating. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "he·went·down" (יָרַ֣ד), "and·to·princes·of" (וּלְשָׂרֵ֤י), "and·they" (וְהִנָּ֛ם). The root מלך appears 2 times in this verse. 21 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·they·said" (root אמר, 324x in I Kings); "day" (root יום, 100x in I Kings). First appearance of the root ירד ("he·went·down") in I Kings. First appearance of the root אכל ("eating") in I Kings. The etnachta (major mid-verse pause) falls on 'to·his·face', dividing the verse into phrases of 18 and 4 words.
Rashi
"For he has gone down today." [This teaches] that the city was high, and the Zoheleth stone was below, in the valley.
Radak
"For he went down." He went down that day to the spring of Rogel to sacrifice.
Metzudat David
For he has gone down today, etc. And surely that feast was made for the joy of kingship.
And they said, etc. Meaning: surely they said 'Long live King Adonijah.'
Malbim
"For he has gone down today" — it was impossible for this to be done on that day while the king was still alive without his knowledge. Moreover, he had summoned all the king's sons, the military commanders, and Abiathar the priest; it is inconceivable that all of them would have done this without the king's awareness, since they were eating and drinking in his presence and saying, 'Long live King Adonijah!'
But me, even me your servant, and Zadok the priest, and Benaiah the son of Jehoiada, and your servant Solomon has he not called.
verse value 1618
Insights
Verse structure: 10 words, 49 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "son·of·Jehoiada" (בֶן־יְהוֹיָדָ֛ע, 8 letters). Words sharing gematria 157: I·your·servant, son·of·Jehoiada. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "but·to·me" (וְלִ֣י), "I·your·servant" (אֲנִֽי־עַ֠בְדֶּ֠ךָ), "and·to·Zadok" (וּלְצָדֹ֨ק). 10 unique roots are used. Frequent roots: "and·to·Solomon" (root שלמה, 162x in I Kings); "son·of·Jehoiada" (root בין, 107x in I Kings); "not" (root לא, 90x in I Kings). First appearance of the root לי ("but·to·me") in I Kings. Full calculation: וְלִ֣י [but·to·me] (46) + אֲנִֽי־עַ֠בְדֶּ֠ךָ [I·your·servant] (157) + וּלְצָדֹ֨ק [and·to·Zadok] (230) + הַכֹּהֵ֜ן [priest] (80) + וְלִבְנָיָ֧הוּ [and·to·Benaiah] (109) + בֶן־יְהוֹיָדָ֛ע [son·of·Jehoiada] (157) + וְלִשְׁלֹמֹ֥ה [and·to·Solomon] (411) + עַבְדְּךָ֖ [your·servant] (96) + לֹ֥א [not] (31) + קָרָֽא [called] (301) = 1618.
Radak
"And I, your servant." This, that he did not invite us, indicates that it seems he made the sacrifice for the sake of the kingship.
Metzudat David
And to me, your servant, etc. He brought proof that the feast was made for the joy of kingship: for he called all the king's sons, etc., and to me and etc. he did not call. And if it was not regarding the kingship, he would have called also to us.
Malbim
And to me, and if so, why did he not call me, since I too am your servant? And likewise, why did he not call Zadok and Benaiah, as if they were withholding the king’s command from us? Do we not stand ready to carry out this royal decree? And furthermore, why did he not call Solomon, your servant? Now that the matter has been done by your command, surely Solomon will submit to him, for he is your servant and will not defy your will. Why, then, do they suspect us that we would refuse to anoint whomever the king chooses to reign in his place?
Is this thing done by my lord the king, and you have not declared to your servant who should sit on the throne of my lord the king after him?’
verse value 2993
Insights
Verse structure: 16 words, 66 letters. The shortest word is "and·is·it" (אִ֗ם, 2 letters) and the longest is "my·lord·the·king" (אֲדֹנִֽי־הַמֶּ֖לֶךְ, 8 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·made·known" (הוֹדַ֙עְתָּ֙). The root אדון appears 2 times in this verse. 14 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "was·done" (root היה, 196x in I Kings); "the·thing" (root דבר, 191x in I Kings). First appearance of the root אם ("and·is·it") in I Kings. First appearance of the root זה ("this") in I Kings. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 7 and 9 words.
Radak
“And you did not inform your servant.” I am astonished: if this matter was from you, why did you not inform me before you made him king? The verse writes “your servants” with a yod, meaning, me and the rest of your faithful servants.
Metzudat David
If from, etc. If Adonijah's becoming king is by your command, I am amazed -- why did you not inform me who will sit, etc.?
Malbim
"If it is from my lord," he further mentioned another grievance pertaining to him alone, in that he had prophesied to David that Solomon would reign after him. If it were conceivable that David would anoint someone other than him, it would necessarily follow that another prophecy would come to him to anoint Adonijah (which would be conceivable if Solomon had committed some sin in the meantime that would prevent him from reigning). In that case, David would have been obligated to inform Nathan, lest he cause doubt in his prophecy, or suspicion against David that he had transgressed the words of a prophet. This is what is written: "If it is from my lord that this matter has come about, why have you not informed your servant who should sit on the throne of my lord the king?" And the Sages already stated that in order to elicit a certain emotional response, one must stir up the matter from all sides, for sometimes a person is stirred up by jealousy and anger, and this was what Bathsheba effected by exaggerating Adonijah's sin. And sometimes one is stirred up by suspicion and shame, and this was what Nathan effected by suggesting that David had done this, and he was aroused because he saw that they suspected him of transgressing the words of a prophet and the oath of God.
Then king David answered and said: ‘Call me Bath-sheba.’ And she came into the king’s presence, and stood before the king.
verse value 3112
Insights
Verse structure: 12 words, 53 letters. The shortest word is "David" (דָּוִד֙, 3 letters) and the longest is "call·to·me" (קִרְאוּ־לִ֖י, 6 letters). Words sharing gematria 170: to·face·of, to·face·of. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Bath-sheba" (לְבַת־שָׁ֑בַע), "and·stood" (וַֽתַּעֲמֹ֖ד). The root מלך appears 3 times in this verse. 9 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·came" (root בוא, 109x in I Kings). First appearance of the root ענה ("and·he·answered") in I Kings. The etnachta (major mid-verse pause) falls on 'to·Bath-sheba', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיַּ֨עַן [and·he·answered] (136) + הַמֶּ֤לֶךְ [king] (95) + דָּוִד֙ [David] (14) + וַיֹּ֔אמֶר [and·said] (257) + קִרְאוּ־לִ֖י [call·to·me] (347) + לְבַת־שָׁ֑בַע [to·Bath-sheba] (804) + וַתָּבֹא֙ [and·came] (409) + לִפְנֵ֣י [to·face·of] (170) + הַמֶּ֔לֶךְ [king] (95) + וַֽתַּעֲמֹ֖ד [and·stood] (520) + לִפְנֵ֥י [to·face·of] (170) + הַמֶּֽלֶךְ [king] (95) = 3112.
Radak
"Call for me Bathsheba." She did not leave the chamber, but she moved slightly away from him while Nathan was speaking with him. Therefore he said, "Call for me." And the midrashic interpretation of the verse in this matter is very far-fetched, which says that he summoned her for marital relations, to inform Abishag that the reason she had not known him was not because he was unable, but because she was forbidden to him.
Ralbag
And King David answered and said, "Call Bathsheba to me." From this it is apparent that Bathsheba had left the chamber when the prophet Nathan came to speak to the king, so that the king would not recognize that this matter had been agreed upon between them. Therefore, David called for Bathsheba, since David was afraid to come to her and say these words, because she was more personally invested in this matter than the prophet Nathan, as we find with the woman of Tekoa, who was made to say the words to Joab, not to him.
Metzudat David
Call to me Bathsheba. For he desired to give her the answer, because the matter concerns her soul; and because she had distanced herself from him when Nathan came, so that the king should not notice that she came according to his counsel -- for this reason he commanded to call her to him.
Malbim
"Call [her] to me" — for at the time when Nathan the prophet came, she [Bathsheba] went out without an answer; and now he [David] informs her that he will fulfill his oath this day.
And the king swore and said: ‘As Hashem lives, who has redeemed my soul out of all adversity,
verse value 2600
Insights
Verse structure: 7 words, 38 letters. Verse gematria: 2600 is divisible by 26, the value of the divine name Hashem. The shortest word is "king" (הַמֶּ֖לֶךְ, 4 letters) and the longest is "as·Hashem·lives" (חַי־יְהֹוָ֕ה, 6 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "who·has·redeemed" (אֲשֶׁר־פָּדָ֥ה), "from·all·trouble" (מִכׇּל־צָרָֽה). 7 unique roots are used. Frequent roots: "who·has·redeemed" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "and·he·said" (root אמר, 324x in I Kings). The etnachta (major mid-verse pause) falls on 'and·he·said', dividing the verse into phrases of 3 and 4 words. Full calculation: וַיִּשָּׁבַ֥ע [and·swore] (388) + הַמֶּ֖לֶךְ [king] (95) + וַיֹּאמַ֑ר [and·he·said] (257) + חַי־יְהֹוָ֕ה [as·Hashem·lives] (44) + אֲשֶׁר־פָּדָ֥ה [who·has·redeemed] (590) + אֶת־נַפְשִׁ֖י [my·soul] (841) + מִכׇּל־צָרָֽה [from·all·trouble] (385) = 2600.
verily as I swore to you by Hashem, the God of Israel, saying: Assuredly Solomon your son shall reign after me, and he shall sit upon my throne in my stead; verily so will I do this day.’
verse value 5008
Insights
Verse structure: 21 words, 81 letters. Notable word values: "and·he" (וְה֛וּא) = 18, chai, 'life'. The shortest word is "and·verily" (כִּ֡י, 2 letters) and the longest is "I·swore" (נִשְׁבַּ֨עְתִּי, 6 letters). Words sharing gematria 30: and·verily, and·verily. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "I·swore" (נִשְׁבַּ֨עְתִּי). The root כי appears 2 times in this verse. 20 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "will·reign" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings). First appearance of the root לך ("to·you") in I Kings. First appearance of the root תחת ("under·me") in I Kings. The etnachta (major mid-verse pause) falls on 'under·me', dividing the verse into phrases of 16 and 5 words.
Metzudat David
As I swore to you, etc. Meaning: as I swore then, to make him king after my death, so I will do today, to make him king immediately in my lifetime.
Then Bath-sheba bowed with her face to the earth, and prostrated herself to the king, and said: ‘Let my lord king David live for ever.’
verse value 3965
Insights
Verse structure: 12 words, 49 letters. Verse gematria: 3965 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "land" (אֶ֔רֶץ, 3 letters) and the longest is "and·prostrated·herself" (וַתִּשְׁתַּ֖חוּ, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "face" (אַפַּ֙יִם֙). The root מלך appears 2 times in this verse. 11 unique roots are used. Frequent roots: "to·the·king" (root מלך, 341x in I Kings); "and·she·said" (root אמר, 324x in I Kings); "David" (root דוד, 69x in I Kings). First appearance of the root עולם ("to·ever") in I Kings. The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 6 and 6 words. Full calculation: וַתִּקֹּ֨ד [and·bowed·down] (510) + בַּת־שֶׁ֤בַע [Bath-sheba] (774) + אַפַּ֙יִם֙ [face] (131) + אֶ֔רֶץ [land] (291) + וַתִּשְׁתַּ֖חוּ [and·prostrated·herself] (1120) + לַמֶּ֑לֶךְ [to·the·king] (120) + וַתֹּ֕אמֶר [and·she·said] (647) + יְחִ֗י [let·him·live] (28) + אֲדֹנִ֛י [my·lord] (65) + הַמֶּ֥לֶךְ [king] (95) + דָּוִ֖ד [David] (14) + לְעֹלָֽם [to·ever] (170) = 3965.
Radak
"And he shall live... forever." Explanation: the life of the soul in the World to Come, for in this world he was close to death. And so Targum Yonatan renders it "yitkayyem" (he shall endure); and all the other instances of "long live the king," he renders as "yitzlach" (he shall succeed).
Metzudat David
Long live my lord. Meaning: by the living souls; and this is what she said 'forever.'
Malbim
Long live my lord King David forever. Besides the simple intention that he should have a long life, there is the intention that his son’s kingdom will be as if he himself is alive and reigning, for the kingdom is connected to him, as he is its head and cornerstone, and “the throne is the throne of David.” Also, from the perspective of the esoteric meaning, David is alive and enduring.
And king David said: ‘Call me Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada.’ And they came before the king.
verse value 2183
Insights
Verse structure: 13 words, 65 letters. The shortest word is "David" (דָּוִ֗ד, 3 letters) and the longest is "son·of·Jehoiada" (בֶּן־יְהוֹיָדָ֑ע, 8 letters). Words sharing gematria 95: king, king. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Zadok" (לְצָד֤וֹק), "and·to·Nathan" (וּלְנָתָ֣ן). The root מלך appears 2 times in this verse. 12 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·to·Nathan" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'son·of·Jehoiada', dividing the verse into phrases of 10 and 3 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + הַמֶּ֣לֶךְ [king] (95) + דָּוִ֗ד [David] (14) + קִרְאוּ־לִ֞י [call·to·me] (347) + לְצָד֤וֹק [to·Zadok] (230) + הַכֹּהֵן֙ [priest] (80) + וּלְנָתָ֣ן [and·to·Nathan] (536) + הַנָּבִ֔יא [the·prophet] (68) + וְלִבְנָיָ֖הוּ [and·to·Benaiah] (109) + בֶּן־יְהוֹיָדָ֑ע [son·of·Jehoiada] (157) + וַיָּבֹ֖אוּ [and·they·came] (25) + לִפְנֵ֥י [to·face·of] (170) + הַמֶּֽלֶךְ [king] (95) = 2183.
Malbim
"Call [them] to me, etc." — After he saw the dispute, he desired to strengthen his kingship through the High Priest, the prophet, and Benaiah, who was head of the Sanhedrin, so that through them the anointing would be performed in accordance with the law.
And the king said to them: ‘Take with you the servants of your lord, and cause Solomon my son to ride upon mine own mule, and bring him down to Gihon.
verse value 4935
Insights
Verse structure: 15 words, 75 letters. The shortest word is "to·them" (לָהֶ֗ם, 3 letters) and the longest is "and·cause·to·ride" (וְהִרְכַּבְתֶּם֙, 7 letters). 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "with" (עִמָּכֶם֙), "your·lord" (אֲדֹנֵיכֶ֔ם), "and·cause·to·ride" (וְהִרְכַּבְתֶּם֙). 15 unique roots are used. Frequent roots: "which·is·mine" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings). First appearance of the root לקח ("take") in I Kings. First appearance of the root פרדה ("upon·the·mule") in I Kings. The etnachta (major mid-verse pause) falls on 'which·is·mine', dividing the verse into phrases of 12 and 3 words.
Rashi
"Upon my mule." This is a sign for him that he will reign, and the beginning of greatness, for a commoner does not ride upon a king's horse.
“Unto Gihon.” This is the Spring of Siloam. From here we learn that kings are anointed only at a spring, as a sign that their kingdom will endure.
Radak
"The servants of your lord." He said this concerning the Cherethites and the Pelethites; and what he said, "the servants of your lord," is as if he had said, "my servants." Similarly, when it says to Moses, "Go up to the LORD," it means "to Me"; and "[He sent] Jephthah and Samuel" means "Me."
That which is mine. That I would ride upon it, and this would be a sign of kingship, for a commoner does not ride on the king’s horse.
"Unto Gihon." This is the Shiloach, as the Targum of Jonathan renders it "to the Shilocha." It is called by two names. And He commanded that he be anointed at Gihon, to anoint him there as a good omen, that his kingdom would endure as long as the stream endures.
Ralbag
"Concerning the mule that is mine." This is one of the signs of kingship, that one who is not a king does not ride on the king’s mount.
"And you shall bring him down to the Gihon." Behold, He chose to anoint him at the place of the river, as a sign that his kingdom will extend, endure, and spread.
Metzudat David
The servants of your lord. He said this about his own servants; and it is the manner of a speaker to speak thus, and its parallel is in Samuel, who said (I Samuel 12:11) 'Jephthah and Samuel' and did not say 'and me.'
That belongs to me. That which is designated to me. And it is a sign of kingship, for a commoner does not ride upon what the king rides upon.
To the Gihon. For a good omen, that his kingship will extend like a stream.
Metzudat Zion
Haperada. It is the offspring of a horse and a donkey:
Gichon. A river name; it is the Shiloach, as Targum Yonatan renders it:
Malbim
Regarding the mule that was mine, since a commoner does not use the king's scepter, and it is not fitting that any creature should use a royal item, he rode on a mule that would not accept a male, as our Sages of blessed memory said, "It is set apart for the king alone." By this, he demonstrated that he was reigning in his stead. And he commanded that he be brought down to the Gihon, which is the waters of the Siloam (Shiloach) that flow slowly, to allude to the extension of his kingdom in tranquility. And as our Sages of blessed memory said, "Kings are not anointed except upon a spring."
And let Zadok the priest and Nathan the prophet anoint him there king over Israel; and blow you with the horn, and say: Long live king Solomon.
verse value 5505
Insights
Verse structure: 15 words, 65 letters. The shortest word is "there" (שָׁ֠ם, 2 letters) and the longest is "over·Israel" (עַל־יִשְׂרָאֵ֑ל, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·will·smear" (וּמָשַׁ֣ח), "and·you·shall·sound" (וּתְקַעְתֶּם֙), "and·you·shall·say" (וַאֲמַרְתֶּ֕ם). The root מלך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "to·king" (root מלך, 341x in I Kings); "and·you·shall·say" (root אמר, 324x in I Kings); "Solomon" (root שלמה, 162x in I Kings). First appearance of the root משח ("and·will·smear") in I Kings. First appearance of the root שופר ("in·the·horn") in I Kings. The etnachta (major mid-verse pause) falls on 'over·Israel', dividing the verse into phrases of 9 and 6 words.
Rashi
"And he anointed him." He applies oil to him between the eyelashes of his eyes, like a crown of this sort:
Radak
"And he anointed him." Even though there was no need to anoint him, for one does not anoint a king who is the son of a king, since when David was anointed, he was anointed for kingship for himself and for his descendants; rather, it was because of Adonijah's rebellion that he commanded to anoint him.
"Yechi HaMelech" [Long live the king]. "Yitzlach Malka" — and so Targum Yonatan renders every instance of "Yechi HaMelech," for the prayer is for life and success, since they are not [truly] alive without success.
Ralbag
"And Zadok the priest anointed him there." We know that the anointing oil made by Moses was made for all generations, as it is stated there, "No other shall be made like it." Therefore, it is clear that this anointing was not such that he would anoint him entirely with that oil, because that oil would not suffice for this. Nor was the anointing done in this manner with all whom Moses anointed from it. Therefore, it is clear that he would not anoint with it except a part of the one being anointed. And behold, the anointing of the king was upon his head, as it is said regarding Saul: "And Samuel took the flask of oil and poured it on his head." And it is fitting that this anointing be at the place where the crown of kingship resides. And you should know that they did not need to anoint Solomon except because of Adonijah's dispute. For in the anointing of David, all who would rise after him from his seed were anointed, just as in the anointing of Aaron and his sons, all who would come after them to be priests were anointed. Therefore, after that, they did not need to anoint anyone except the High Priest.
Metzudat David
And you shall blow the trumpet. To make heard to many.
Then you shall come up after him, and he shall come and sit upon my throne; for he shall be king in my stead; and I have appointed him to be prince over Israel and over Judah.’
verse value 4459
Insights
Verse structure: 14 words, 69 letters. Notable word values: "and·he" (וְה֥וּא) = 18, chai, 'life'. Verse gematria: 4459 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "and·he·shall·come" (וּבָא֙, 3 letters) and the longest is "and·over·Judah" (וְעַל־יְהוּדָֽה, 8 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·you·shall·go·up" (וַעֲלִיתֶ֣ם), "and·over·Judah" (וְעַל־יְהוּדָֽה). 14 unique roots are used. Frequent roots: "will·reign" (root מלך, 341x in I Kings); "to·be" (root היה, 196x in I Kings); "over·Israel" (root על, 127x in I Kings). First appearance of the root עלה ("and·you·shall·go·up") in I Kings. First appearance of the root צוה ("I·commanded") in I Kings. The etnachta (major mid-verse pause) falls on 'under·me', dividing the verse into phrases of 8 and 6 words. Full calculation: וַעֲלִיתֶ֣ם [and·you·shall·go·up] (556) + אַחֲרָ֗יו [after·him] (225) + וּבָא֙ [and·he·shall·come] (9) + וְיָשַׁ֣ב [and·he·shall·remain] (318) + עַל־כִּסְאִ֔י [upon·my·throne] (191) + וְה֥וּא [and·he] (18) + יִמְלֹ֖ךְ [will·reign] (100) + תַּחְתָּ֑י [under·me] (818) + וְאֹת֤וֹ [and·him] (413) + צִוִּ֙יתִי֙ [I·commanded] (516) + לִֽהְי֣וֹת [to·be] (451) + נָגִ֔יד [leader] (67) + עַל־יִשְׂרָאֵ֖ל [over·Israel] (641) + וְעַל־יְהוּדָֽה [and·over·Judah] (136) = 4459.
Ralbag
"And he came and sat on my throne." To proclaim to all that he is king, so that the dispute may be removed from Solomon.
Metzudat David
After him. He commanded that he ascend before them, in the manner of a king who walks at the head.
Malbim
"And he shall reign in my stead" means to say: not after my death, but during my lifetime shall he reign in my stead and in my place immediately. And I commanded him regarding a matter that is not like one who reigns during the lifetime of his father, since it is because I commanded him and he fulfills my commandment in this way, and not that the kingdom would be divided into two, in a manner such that Adonijah too would have one tribe, but rather over Israel and over Judah.
And Benaiah the son of Jehoiada answered the king, and said: ‘Amen; so say Hashem, the God of my lord the king.
verse value 1763
Insights
Verse structure: 12 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֚ן, 2 letters) and the longest is "son·of·Jehoiada" (בֶן־יְהוֹיָדָ֛ע, 8 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "verily" (אָמֵ֑ן). The root מלך appears 2 times in this verse. 10 unique roots are used. Frequent roots: "the·king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings). First appearance of the root אמן ("verily") in I Kings. The etnachta (major mid-verse pause) falls on 'verily', dividing the verse into phrases of 6 and 6 words. Full calculation: וַיַּ֨עַן [and·he·answered] (136) + בְּנָיָ֧הוּ [Benaiah] (73) + בֶן־יְהוֹיָדָ֛ע [son·of·Jehoiada] (157) + אֶת־הַמֶּ֖לֶךְ [the·king] (496) + וַיֹּ֣אמֶר [and·said] (257) + אָמֵ֑ן [verily] (91) + כֵּ֚ן [so] (70) + יֹאמַ֣ר [will·say] (251) + יְהֹוָ֔ה [Hashem] (26) + אֱלֹהֵ֖י [the·God·of] (46) + אֲדֹנִ֥י [my·lord] (65) + הַמֶּֽלֶךְ [king] (95) = 1763.
Rashi
Amen. May Shlomo live.
Ralbag
"Amen, so shall the Lord say, the God of my lord the king." This is a prayer that it be the will of God, blessed be He, that the matter be so, namely, that the kingship be Solomon's; for if it not be from the Lord, this will not avail him.
Metzudat David
Thus says the Lord. That he will sit on the throne of kingship.
Metzudat Zion
Amen. This is a request for the fulfillment of the matter:
Malbim
Thus it is said by the Lord, that they will agree on this in heaven:
As Hashem has been with my lord the king, even so be He with Solomon, and make his throne greater than the throne of my lord king David.’
verse value 2283
Insights
Verse structure: 15 words, 62 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "so" (כֵּ֖ן, 2 letters) and the longest is "with·my·lord" (עִם־אֲדֹנִ֣י, 6 letters). Words sharing gematria 95: king, king. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "with·my·lord" (עִם־אֲדֹנִ֣י), "with·Solomon" (עִם־שְׁלֹמֹ֑ה), "throne" (מִ֨כִּסֵּ֔א). The root היה appears 3 times in this verse. 10 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings). First appearance of the root גדל ("and·may·he·enlarge") in I Kings. The etnachta (major mid-verse pause) falls on 'with·Solomon', dividing the verse into phrases of 9 and 6 words.
Rashi
"From the throne of my lord the king." From here we learn that a person is not jealous of his son.
Ralbag
"And may his throne be greater than the throne of my lord King David." From this we learn that this is not in opposition to the monarchy, for the king's desire is that his son should succeed even more than he himself did.
Malbim
"And He will enlarge his throne": Since the Lord will be with Solomon, just as He is with you, it will naturally follow that He will enlarge his throne, for he is a king's son who is king. This is what is written: "from the throne of my lord the king," because his throne derives from the throne of his father David. And one may say: The merit of the fathers and a hereditary kingship—these were not yours.
So Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, went down, and caused Solomon to ride upon king David’s mule, and brought him to Gihon.
verse value 5041
Insights
Verse structure: 17 words, 86 letters. Verse gematria: 5041 = 71². The shortest word is "David" (דָּוִ֑ד, 3 letters) and the longest is "son·of·Jehoiada" (בֶן־יְהוֹיָדָ֗ע, 8 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "upon·the·mule·of" (עַל־פִּרְדַּ֖ת), "to·Gihon" (עַל־גִּחֽוֹן). 17 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "and·they·brought" (root הלך, 115x in I Kings). First appearance of the root כרת ("and·the·Cherethites") in I Kings. The etnachta (major mid-verse pause) falls on 'David', dividing the verse into phrases of 14 and 3 words.
Rashi
"And the Cherethites and the Pelethites." Jonathan [ben Uzziel] translated: "the archers and the slingers." And our Sages said (Berakhot 4a): [these refer to] the Urim and Tumim.
Radak
"And they led him to Gihon." [It should read] "to" (el) Gihon; and likewise "she prayed al [upon] the LORD" is like "el [to] the LORD"; and likewise "to Ramah, al [upon] his house" is like "el [to] his house."
Ralbag
"And Zadok the priest and Nathan the prophet and Benaiah the son of Jehoiada and the Kerethites and the Pelethites." These were the Sanhedrin, as previously stated. And this is because those mentioned here are those whose opinion should determine the choice of the king, so that whoever they choose is considered chosen by God. And indeed, the prophet knows that God has chosen him, as we find with Samuel when he chose Saul and David. Similarly is the matter with the High Priest using the Urim and Thummim, who knows whom God has chosen. And similarly is the matter with the Great Sanhedrin, for all Israel is obligated to follow their decree, as explained in the Torah. Therefore, he mentioned here Zadok the priest, because he was the High Priest; Nathan, who was a prophet; and Benaiah the son of Jehoiada, and the Kerethites and the Pelethites, who were the Great Sanhedrin, and Benaiah the son of Jehoiada was their head, as mentioned in the Book of Samuel.
Metzudat Zion
V'hakreti v'hapeleti. Targum Yonatan: "the archers and the slingers" (וקשתיא וקלעיא):
Al Gichon. To Gichon:
And Zadok the priest took the horn of oil out of the Tent, and anointed Solomon. And they blew the ram’s horn; and all the people said: ‘Long live king Solomon.’
verse value 4927
Insights
Verse structure: 15 words, 71 letters. Verse gematria: 4927 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "let·him·live" (יְחִ֖י, 3 letters) and the longest is "from·the·tent" (מִן־הָאֹ֔הֶל, 6 letters). 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "the·horn·of" (אֶת־קֶ֤רֶן), "from·the·tent" (מִן־הָאֹ֔הֶל), "and·anointed" (וַיִּמְשַׁ֖ח). The root שלמה appears 2 times in this verse. 14 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·they·said" (root אמר, 324x in I Kings); "Solomon" (root שלמה, 162x in I Kings). First appearance of the root קרן ("the·horn·of") in I Kings. First appearance of the root שמן ("the·oil") in I Kings. The etnachta (major mid-verse pause) falls on 'Solomon', dividing the verse into phrases of 8 and 7 words.
Rashi
“The horn of the oil.” From the anointing oil that Moses made:
From the Tent. For the Ark was placed in the City of David, and a small bowl of the anointing oil was before the Ark, (as we learn in the order of Yoma 52b):
Radak
“The horn of the oil” – this refers to the anointing oil.
"From the tent." From the Tent of Meeting, for there was the anointing oil. Even though the Tent of Meeting was at that time in Gibeon, Zadok went there or sent someone to bring it. And even though it is stated that a flask of anointing oil was placed before the Ark, this was when the Ark was in the Tent of Meeting. But when they removed it from there for the war against the Philistines, they left the flask and the jar of manna there in the Tent of Meeting and did not take them from there, only the Ark. And if they brought the flask afterwards and placed it before the Ark in Jerusalem, the meaning of "the tent" would be the one that David pitched. But it is far-fetched that they removed anything from the Tent of Meeting until they brought it to the Eternal House, all the more so if the Ark that was in Jerusalem was the Ark containing the broken tablets, and the Ark containing the tablets was in the Tent of Meeting, as we have written in the Book of Samuel. And this horn was full with the measure of anointing, as it said to Samuel: "Fill your horn with oil, and go, I will send you to Jesse" (1 Samuel 16:1), and he would pour from it upon the king's head first, and afterwards he would anoint in the shape of a crown between the eyebrows. And there are those who say that initially he was anointed between the eyebrows, and afterwards the remainder in the horn was poured upon his head, for the horn would be full with the measure of anointing. And furthermore, they made Solomon king and anointed him a second time, as it is written in Chronicles: "They made Solomon king a second time" (1 Chronicles 29:22), because now they were only the men of Jerusalem. Afterwards, the king assembled all the princes of Israel from all the tribes to Jerusalem, the commanders of thousands and the commanders of hundreds, and before the eyes of all the congregation they anointed him as prince. And then they also anointed Zadok as High Priest. And then they made a great celebration and sacrificed many sacrifices.
Metzudat David
From the tent. Which David pitched in his city, to bring into it the ark; and there was the anointing oil.
And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.
verse value 2768
Insights
Verse structure: 12 words, 60 letters. The shortest word is "and·the·people" (וְהָעָם֙, 4 letters) and the longest is "playing" (מְחַלְּלִ֣ים, 6 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "playing" (מְחַלְּלִ֣ים), "with·pipes" (בַּחֲלִלִ֔ים), "joy" (שִׂמְחָ֣ה). 12 unique roots are used. Frequent roots: "and·the·people" (root עם, 95x in I Kings); "all·the·people" (root כל, 86x in I Kings); "after·him" (root אחר, 66x in I Kings). First appearance of the root חלל ("playing") in I Kings. First appearance of the root שמח ("and·joyfuling") in I Kings. The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 9 and 3 words. Full calculation: וַיַּעֲל֤וּ [and·they·went·up] (122) + כׇל־הָעָם֙ [all·the·people] (165) + אַחֲרָ֔יו [after·him] (225) + וְהָעָם֙ [and·the·people] (121) + מְחַלְּלִ֣ים [playing] (158) + בַּחֲלִלִ֔ים [with·pipes] (120) + וּשְׂמֵחִ֖ים [and·joyfuling] (404) + שִׂמְחָ֣ה [joy] (353) + גְדוֹלָ֑ה [great] (48) + וַתִּבָּקַ֥ע [and·it·burst·asunder] (578) + הָאָ֖רֶץ [the·land] (296) + בְּקוֹלָֽם [in·their·voice] (178) = 2768.
Rashi
"On flutes." Flaüti [flute], in the vernacular [Old French].
"And the earth split open." The prophets spoke in exaggerated/hyperbolic language, as is the manner of people's speech:
Radak
“Playing with flutes.” They play on a musical instrument whose name is “flute,” and it is a hollow instrument pierced with small holes.
“And the earth split asunder.” [This occurred] due to the abundance of joy, and it is a term denoting growth and increase, similar to [the phrase] “great, fortified [cities reaching] to the heavens.”
Ralbag
"Playing flutes." This means that they played instruments resembling flutes, which are wind instruments shaped like reeds, perforated with measured holes to produce specific, limited types of sounds.
“And the earth split open at their voice.” This statement is made in a manner of hyperbole and exaggeration; or perhaps the intention here is that, at their voice, many gathered to them from all directions, as if the air of the earth had been split asunder by their strength.
Metzudat David
Playing upon flutes. Playing with musical instruments called 'flute'; and also (Isaiah 30:29): 'As one who walks with a flute.'
With their voice. Because of the sound of the tumult; and it is a matter of exaggeration.
And Adonijah and all the guests that were with him heard it as they had made an end of eating. And when Joab heard the sound of the horn, he said: ‘Wherefore is this noise of the city being in an uproar?’
verse value 4472
Insights
Verse structure: 16 words, 76 letters. Verse gematria: 4472 is divisible by 26, the value of the divine name Hashem. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·all·the·guests" (וְכׇל־הַקְּרֻאִים֙, 9 letters). Words sharing gematria 426: and·he·heard, and·he·heard. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·all·the·guests" (וְכׇל־הַקְּרֻאִים֙), "they·finished" (כִּלּ֣וּ), "horn" (הַשּׁוֹפָ֔ר). The root שמע appears 2 times in this verse. 15 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·he·heard" (root שמע, 60x in I Kings). First appearance of the root כלה ("they·finished") in I Kings. The etnachta (major mid-verse pause) falls on 'to·eat', dividing the verse into phrases of 8 and 8 words.
Radak
“Why is the sound of the city in an uproar?” Why is this the sound that the city is in an uproar.
Ralbag
"What is the voice of the city, bustling?" This means: What is the voice of the city, which is bustling with this wondrous clamor?
Metzudat David
And they were all finished eating. They heard the sound at the time they were finished eating.
The voice of the city is a tumult. The voice of the gathering of the men of the city is a tumult.
Metzudat Zion
Hakru'im. Those invited to the feast, like (I Samuel 9:13) 'after that the invited ones will eat':
Hakiryah. The city:
Malbim
And Joab heard: They did not take it to heart, only the clamor of the city; but Joab, who was the commander of the army, heard and understood the sound of the trumpet, which contained special signals, and he understood that such a sound would not be sounded except for a matter of great importance. Therefore he said, "Why does the voice of the city clamor?" Surely something significant has happened. (And the word "clamors" refers to the city: what is the sound with which the city clamors?)
While he yet spoke, behold, Jonathan the son of Abiathar the priest came; and Adonijah said: ‘Come in; for you are a worthy man, and bring good tidings.’
verse value 3768
Insights
Verse structure: 16 words, 63 letters. The shortest word is "went·in" (בָּ֑א, 2 letters) and the longest is "son·of·Abiathar" (בֶּן־אֶבְיָתָ֥ר, 7 letters). Words sharing gematria 3: went·in, go. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "speaking" (מְדַבֵּ֔ר), "son·of·Abiathar" (בֶּן־אֶבְיָתָ֥ר), "you·bring·tidings" (תְּבַשֵּֽׂר). The root בוא appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "speaking" (root דבר, 191x in I Kings); "went·in" (root בוא, 109x in I Kings). First appearance of the root חיל ("strength") in I Kings. First appearance of the root בשר ("you·bring·tidings") in I Kings. The etnachta (major mid-verse pause) falls on 'went·in', dividing the verse into phrases of 7 and 9 words.
Radak
“A man of valor are you.” This means a person who is swift and good. And the Targum of Jonathan renders it: “A man who fears sins,” meaning one who has the strength to subdue his evil inclination.
Ralbag
"for you are a man of valor, and you shall bring good tidings." It seems that the intent of "a man of valor" is "a good man," for the good man excels in his good deeds, and it is the way of the good man to bring good tidings, not bad. Or perhaps the intent of "a man of valor" is "a mighty man," and behold, it is the way of the mighty man to always prophesy good in matters of dispute and war, due to his being unafraid.
Metzudat David
Good news. For it is the way of a worthy person to strive to make heard good news.
Metzudat Zion
Ish chail. An outstanding and vigorous person:
Malbim
"Come, for you are a man of valor": Jonathan was not among those summoned, for he remained in the city to observe what would happen there at that time, when they had assembled outside the city to anoint Adonijah as king. And this they understood: that the city had some connection to the matter they were engaged in, either in their support or against them. For without a doubt, commotion would arise in the city when it became known that they were crowning a king at En Rogel. And he thought that Jonathan, being a man of valor, had gathered the king's mighty men and made a joyful noise in the city, rejoicing over Adonijah's kingship, and thus would bring good tidings.
And Jonathan answered and said to Adonijah: ‘Verily our lord king David has made Solomon king.
verse value 2159
Insights
Verse structure: 9 words, 48 letters. The shortest word is "truly" (אֲבָ֕ל, 3 letters) and the longest is "to·Adonijah" (לַאֲדֹנִיָּ֑הוּ, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "our·Lord" (אֲדֹנֵ֥ינוּ), "the·king·David" (הַמֶּלֶךְ־דָּוִ֖ד), "has·made·king" (הִמְלִ֥יךְ). The root מלך appears 2 times in this verse. 8 unique roots are used. Frequent roots: "the·king·David" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "Solomon" (root שלמה, 162x in I Kings). First appearance of the root אבל ("truly") in I Kings. The etnachta (major mid-verse pause) falls on 'to·Adonijah', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיַּ֙עַן֙ [and·he·answered] (136) + יֽוֹנָתָ֔ן [Jonathan] (516) + וַיֹּ֖אמֶר [and·said] (257) + לַאֲדֹנִיָּ֑הוּ [to·Adonijah] (106) + אֲבָ֕ל [truly] (33) + אֲדֹנֵ֥ינוּ [our·Lord] (121) + הַמֶּלֶךְ־דָּוִ֖ד [the·king·David] (109) + הִמְלִ֥יךְ [has·made·king] (105) + אֶת־שְׁלֹמֹֽה [Solomon] (776) = 2159.
Rashi
"But our lord." That is to say, now my tidings are not good for you:
Radak
But our Master. That is to say, it is not as you think, that I shall bring you good tidings; rather, it is the opposite, for our Master, King David, anointed Solomon.
Metzudat David
But. Meaning: not as you think that I will bring good news, but it is the opposite, for the king David, etc., and it is bad news.
Malbim
And Jonathan answered, but not according to your words, for our master King David anointed Solomon. This statement was made in general terms; now he details the particulars of the matter.
And the king has sent with him Zadok the priest, and Nathan the prophet, and Benaiah the son of Jehoiada, and the Cherethites and the Pelethites, and they have caused him to ride upon the king’s mule.
verse value 5450
Insights
Verse structure: 15 words, 78 letters. Verse gematria: 5450 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "upon" (עַ֖ל, 2 letters) and the longest is "son·of·Jehoiada" (בֶּן־יְה֣וֹיָדָ֔ע, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "with·him·the·king" (אִתּֽוֹ־הַ֠מֶּ֠לֶךְ), "Zadok" (אֶת־צָד֨וֹק), "she-mule" (פִּרְדַּ֥ת). The root מלך appears 2 times in this verse. 14 unique roots are used. Frequent roots: "with·him·the·king" (root מלך, 341x in I Kings); "upon" (root על, 127x in I Kings); "and·Nathan" (root נתן, 113x in I Kings). First appearance of the root שלח ("and·he·sent") in I Kings. The etnachta (major mid-verse pause) falls on 'and·the·Pelethites', dividing the verse into phrases of 10 and 5 words.
Malbim
(44-45) "And the king sent him, etc., and they anointed him, etc."—in a manner that this was done according to the High Priest, the prophet, and the Sanhedrin. And do not think that the people would not agree to this; rather, concerning this it says, "And they went up from there rejoicing," and "the city was in an uproar"—that is the sound [that was heard, i.e. of their rejoicing].
And Zadok the priest and Nathan the prophet have anointed him king in Gihon; and they are come up from thence rejoicing, so that the city is in an uproar. This is the noise that you have heard.
verse value 4995
Insights
Verse structure: 17 words, 72 letters. The shortest word is "him" (אֹת֡וֹ, 3 letters) and the longest is "and·they·anointed" (וַיִּמְשְׁח֣וּ, 6 letters). 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·anointed" (וַיִּמְשְׁח֣וּ), "in·Gihon" (בְּגִח֗וֹן), "and·it·was·astir" (וַתֵּהֹ֖ם). 17 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "to·king" (root מלך, 341x in I Kings); "and·Nathan" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'city', dividing the verse into phrases of 13 and 4 words.
And also Solomon sits on the throne of the kingdom.
verse value 1023
Insights
Verse structure: 6 words, 21 letters. The shortest word is "upon" (עַ֖ל, 2 letters) and the longest is "the·kingdom" (הַמְּלוּכָֽה, 6 letters). 6 unique roots are used. Frequent roots: "the·kingdom" (root מלך, 341x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "upon" (root על, 127x in I Kings). First appearance of the root גם ("and·also") in I Kings. Full calculation: וְגַם֙ [and·also] (49) + יָשַׁ֣ב [dwelt] (312) + שְׁלֹמֹ֔ה [Solomon] (375) + עַ֖ל [upon] (100) + כִּסֵּ֥א [throne] (81) + הַמְּלוּכָֽה [the·kingdom] (106) = 1023.
Malbim
And do not say that he was anointed to reign after the death of David, for he sat on the throne of kingship.
And moreover the king’s servants came to bless our lord king David, saying: God make the name of Solomon better than your name, and make his throne greater than your throne; and the king bowed down upon the bed.
verse value 5066
Insights
Verse structure: 20 words, 96 letters. Notable word values: "slave" (עַבְדֵ֣י) = 86, equal to Elohim. The shortest word is "David" (דָּוִד֮, 3 letters) and the longest is "our·lord" (אֶת־אֲדֹנֵ֜ינוּ, 8 letters). Words sharing gematria 95: king, king, king. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·also·came" (וְגַם־בָּ֜אוּ), "to·bless" (לְ֠בָרֵ֠ךְ), "our·lord" (אֶת־אֲדֹנֵ֜ינוּ). The root מלך appears 3 times in this verse. 16 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings); "Solomon" (root שלמה, 162x in I Kings). First appearance of the root ברך ("to·bless") in I Kings. First appearance of the root יטב ("may·He·make·good") in I Kings. The etnachta (major mid-verse pause) falls on 'throne', dividing the verse into phrases of 17 and 3 words.
Radak
“Your name is Solomon’s name.” Our Sages of blessed memory said: a person is envious of everyone except his son and his disciple; [the example of] his son is from Solomon, and [the example of] his disciple is from Joshua.
“On the bed.” He bowed to God on the bed upon which he was lying. And similarly, “And Israel bowed at the head of the bed.”
Metzudat David
Upon the couch. When he lay upon the couch, he bowed down to the Lord.
Malbim
And do not say that they too did this on their own initiative, just as Joab and Abiathar sought to anoint Adonijah on their own accord. Regarding this, the verse states, “And the king’s servants also came to bless our lord the king,” and “the king bowed himself on the bed.” From this we see that all of this was done with his knowledge and consent. The wording of the blessing was that the Lord should magnify Solomon with a good name, on account of his righteous deeds and wisdom, and that He should magnify his throne, on account of the kingship, thereby increasing the honor of the office. And both of them—Solomon and his throne—would be magnified from David, on account of the fact that he was the designated heir and the son of a king, as stated above.
And also thus said the king: Blessed be Hashem, the God of Israel, who has given one to sit on my throne this day, mine eyes even seeing it.’
verse value 3589
Insights
Verse structure: 14 words, 58 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "said" (אָמַ֣ר, 3 letters) and the longest is "and·also·like·this" (וְגַם־כָּ֖כָה, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·also·like·this" (וְגַם־כָּ֖כָה), "and·my·eyes" (וְעֵינַ֥י), "are·seeing" (רֹאֽוֹת). 14 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "said" (root אמר, 324x in I Kings). First appearance of the root ראה ("are·seeing") in I Kings. The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 3 and 11 words. Full calculation: וְגַם־כָּ֖כָה [and·also·like·this] (94) + אָמַ֣ר [said] (241) + הַמֶּ֑לֶךְ [king] (95) + בָּר֨וּךְ [blessed] (228) + יְהֹוָ֜ה [Hashem] (26) + אֱלֹהֵ֣י [God·of] (46) + יִשְׂרָאֵ֗ל [Israel] (541) + אֲשֶׁ֨ר [who] (501) + נָתַ֥ן [gave] (500) + הַיּ֛וֹם [day] (61) + יֹשֵׁ֥ב [dwelling] (312) + עַל־כִּסְאִ֖י [upon·my·throne] (191) + וְעֵינַ֥י [and·my·eyes] (146) + רֹאֽוֹת [are·seeing] (607) = 3589.
Metzudat David
That the Lord has given today a successor. Like 'that the Lord has given today a son who sits' etc.
Malbim
And do not say that David will divide the kingdom into two and give you also one share, for thus said the king: “Blessed be the Lord... who has given one to sit on my throne today.” This indicates that he seized the general kingship over David’s throne and his kingdom, and also that he established the kingship from this day in the matter that he is the one reigning now in place of David, and anyone who disputes with him is a rebel against the kingdom and is liable to death.
And all the guests of Adonijah were afraid, and rose up, and went every man his way.
verse value 2052
Insights
Verse structure: 8 words, 42 letters. Verse gematria: 2052 is divisible by 18, the value of chai ('life'). The shortest word is "who" (אֲשֶׁ֖ר, 3 letters) and the longest is "all·the·invited" (כׇּ֨ל־הַקְּרֻאִ֔ים, 8 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·trembled" (וַיֶּֽחֶרְדוּ֙), "all·the·invited" (כׇּ֨ל־הַקְּרֻאִ֔ים), "to·his·way" (לְדַרְכּֽוֹ). 8 unique roots are used. Frequent roots: "who" (root אשר, 375x in I Kings); "and·they·went" (root הלך, 115x in I Kings); "man" (root איש, 79x in I Kings). First appearance of the root קום ("and·they·arose") in I Kings. First appearance of the root דרך ("to·his·way") in I Kings. The etnachta (major mid-verse pause) falls on 'of·Adonijah', dividing the verse into phrases of 5 and 3 words. Full calculation: וַיֶּֽחֶרְדוּ֙ [and·they·trembled] (234) + וַיָּקֻ֔מוּ [and·they·arose] (162) + כׇּ֨ל־הַקְּרֻאִ֔ים [all·the·invited] (406) + אֲשֶׁ֖ר [who] (501) + לַאֲדֹנִיָּ֑הוּ [of·Adonijah] (106) + וַיֵּלְכ֖וּ [and·they·went] (72) + אִ֥ישׁ [man] (311) + לְדַרְכּֽוֹ [to·his·way] (260) = 2052.
And Adonijah feared because of Solomon; and he arose, and went, and caught hold on the horns of the altar.
verse value 2021
Insights
Verse structure: 9 words, 42 letters. The shortest word is "feared" (יָרֵ֖א, 3 letters) and the longest is "and·Adonijah" (וַאֲדֹ֣נִיָּ֔הוּ, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·Adonijah" (וַאֲדֹ֣נִיָּ֔הוּ). 9 unique roots are used. Frequent roots: "Solomon" (root שלמה, 162x in I Kings); "and·went" (root הלך, 115x in I Kings); "from·face·of" (root פנים, 95x in I Kings). First appearance of the root ירא ("feared") in I Kings. First appearance of the root חזק ("and·he·seized") in I Kings. The etnachta (major mid-verse pause) falls on 'Solomon', dividing the verse into phrases of 4 and 5 words. Full calculation: וַאֲדֹ֣נִיָּ֔הוּ [and·Adonijah] (82) + יָרֵ֖א [feared] (211) + מִפְּנֵ֣י [from·face·of] (180) + שְׁלֹמֹ֑ה [Solomon] (375) + וַיָּ֣קׇם [and·arose] (156) + וַיֵּ֔לֶךְ [and·went] (66) + וַֽיַּחֲזֵ֖ק [and·he·seized] (131) + בְּקַרְנ֥וֹת [on·the·horns·of] (758) + הַמִּזְבֵּֽחַ [altar] (62) = 2021.
Rashi
"On the horns of the altar." [The altar] that was in Gibeon. He said: "Those executed by the court are buried in the burial place of the court. I will die here, and I will be buried in the tombs of my fathers." (This is how Rabbi Tanḥuma expounded it, Midrash Tanchuma, Masei 12).
Radak
"And he held fast to the horns of the altar." The altar that was in Jerusalem, for the permission of the high places was still in effect then, and he held fast to the altar to be saved there.
Ralbag
"And he took hold of the horns of the altar." It has already been explained in the Torah that the altar provides asylum, except when a murderer who struck with intent and premeditation comes there. Now, Adonijah came there for this reason, because he was not afraid that Solomon would kill him, and that place would serve as a refuge for him until King Solomon would assure him that he would not put him to death.
Metzudat David
Feared. Not to judge him as a rebel against the kingship, for having desired to be king without the king's knowledge.
By the horns of the altar. Which stood before the ark; thinking that he would not defile the holy place by killing him there.
And it was told Solomon, saying: ‘Behold, Adonijah fears king Solomon; for, lo, he has laid hold on the horns of the altar, saying: Let king Solomon swear to me first of all that he will not slay his servant with the sword.’
verse value 5254
Insights
Verse structure: 20 words, 91 letters. The shortest word is "they" (הִנֵּה֙, 3 letters) and the longest is "Adonijah" (אֲדֹ֣נִיָּ֔הוּ, 6 letters). Words sharing gematria 375: Solomon, Solomon. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "let·him·swear·to·me" (יִשָּׁבַֽע־לִ֤י), "if·he·slay" (אִם־יָמִ֥ית), "his·servant" (אֶת־עַבְדּ֖וֹ). The root שלמה appears 3 times in this verse. 16 unique roots are used. Frequent roots: "the·king" (root מלך, 341x in I Kings); "saying" (root אמר, 324x in I Kings); "to·Solomon" (root שלמה, 162x in I Kings). First appearance of the root אחז ("grips") in I Kings. First appearance of the root מות ("if·he·slay") in I Kings. The etnachta (major mid-verse pause) falls on 'Solomon', dividing the verse into phrases of 8 and 12 words.
Radak
"If he shall kill his servant." From this [verse] I am always fearful and in doubt regarding him, let him swear to me that he will not kill me.
Metzudat David
If he slay. Meaning: that he not slay. And as though saying: there will be upon him a curse of an oath if he slays, etc.
Metzudat Zion
Kayom. At present; for yom (day) is like 'time,' and the kaf comes to affirm the matter, like (Genesis 25:31) 'sell [it] this day' (mikhrah kayom):
Malbim
"To say: 'Let him swear to me this day'—this implies that it is the custom of kings to pardon transgressions on the day of their coronation, for it is a day of grace. Therefore, he said that he should swear to him specifically on this day, because on this day he was crowned and he submitted immediately. As it is stated: 'If he should kill his servant with the sword'—since he is his servant, if he were to kill him with a sword, for a king has no authority to put someone to death except by the sword; the explanation is that he should not put him to death for his rebellion."
And Solomon said: ‘If he shall show himself a worthy man, there shall not a hair of him fall to the earth; but if wickedness be found in him, he shall die.’
verse value 3603
Insights
Verse structure: 11 words, 51 letters. The shortest word is "if" (אִ֚ם, 2 letters) and the longest is "to·son·of·valor" (לְבֶן־חַ֔יִל, 6 letters). 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·son·of·valor" (לְבֶן־חַ֔יִל), "not·will·fall" (לֹא־יִפֹּ֥ל), "from·his·hair" (מִשַּׂעֲרָת֖וֹ). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "it·will·be" (root היה, 196x in I Kings); "Solomon" (root שלמה, 162x in I Kings). First appearance of the root נפל ("not·will·fall") in I Kings. First appearance of the root רעה ("and·if·wickedness") in I Kings. The etnachta (major mid-verse pause) falls on 'land', dividing the verse into phrases of 8 and 3 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + שְׁלֹמֹ֔ה [Solomon] (375) + אִ֚ם [if] (41) + יִהְיֶ֣ה [it·will·be] (30) + לְבֶן־חַ֔יִל [to·son·of·valor] (130) + לֹא־יִפֹּ֥ל [not·will·fall] (151) + מִשַּׂעֲרָת֖וֹ [from·his·hair] (1016) + אָ֑רְצָה [land] (296) + וְאִם־רָעָ֥ה [and·if·wickedness] (322) + תִמָּֽצֵא־ב֖וֹ [is·found·in·him] (539) + וָמֵֽת [and·will·die] (446) = 3603.
Radak
"If he shall be a man of valor" – like "a man of valor to his master, who fears him and submits to his authority." And the Targum of Jonathan translates: "If he shall be a man who fears sin." The explanation is that "a man of valor" refers to one who has the strength to conquer his evil inclination.
Ralbag
"If he shall be a man of valor, not a hair of his head shall fall to the ground." This means: if his hands are strengthened to serve the king and fulfill his commandments, like the other men of valor, no harm shall come to him from my side. And similarly, David sent to the men of Jabesh Gilead, saying, "Now let your hands be strengthened, and be men of valor."
Metzudat David
A son of valor. Meaning: to serve his service like the other servants of the king.
Not a hair shall fall, etc. Meaning: he will not be punished for the past, even a slight punishment. And he said in a language of exaggeration, in the manner that people say.
And if evil is found in him. And even in a matter that is not enough to cause death -- nevertheless he will be killed on account of the combination with this matter.
Metzudat Zion
Mi-sa'arato. From the hair of his head:
Malbim
And Solomon said: he did not swear an oath; rather, he meant that even without one, he [Adonijah] is not liable to death for the past; only if evil is found in him will he then become liable retroactively, and die.
So king Solomon sent, and they brought him down from the altar. And he came and prostrated himself before king Solomon; and Solomon said to him: ‘Go to your house.’
verse value 3687
Insights
Verse structure: 14 words, 64 letters. The shortest word is "go" (לֵ֥ךְ, 2 letters) and the longest is "and·they·brought·him·down" (וַיּוֹרִדֻ֙הוּ֙, 7 letters). Words sharing gematria 375: Solomon, Solomon, Solomon. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·they·brought·him·down" (וַיּוֹרִדֻ֙הוּ֙), "and·he·said·to·him" (וַיֹּאמֶר־ל֥וֹ). The root שלמה appears 3 times in this verse. 10 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·he·said·to·him" (root אמר, 324x in I Kings); "to·your·house" (root בית, 191x in I Kings). First appearance of the root בית ("to·your·house") in I Kings. The etnachta (major mid-verse pause) falls on 'Solomon', dividing the verse into phrases of 10 and 4 words. Full calculation: וַיִּשְׁלַ֞ח [and·he·sent] (354) + הַמֶּ֣לֶךְ [king] (95) + שְׁלֹמֹ֗ה [Solomon] (375) + וַיּוֹרִדֻ֙הוּ֙ [and·they·brought·him·down] (237) + מֵעַ֣ל [from·upon] (140) + הַמִּזְבֵּ֔חַ [altar] (62) + וַיָּבֹ֕א [and·came] (19) + וַיִּשְׁתַּ֖חוּ [and·bowed·down] (730) + לַמֶּ֣לֶךְ [to·the·king] (120) + שְׁלֹמֹ֑ה [Solomon] (375) + וַיֹּאמֶר־ל֥וֹ [and·he·said·to·him] (293) + שְׁלֹמֹ֖ה [Solomon] (375) + לֵ֥ךְ [go] (50) + לְבֵיתֶֽךָ [to·your·house] (462) = 3687.
Ralbag
And he came and bowed down to King Solomon, and Solomon said to him. It is as if to say that because Solomon had said to him, "If he shall be a man of valor," Adonijah thought that he wanted him to stand before him and serve him; and for this reason he was not willing to depart from him unless he granted him permission. And when Solomon perceived this, he told him to go to his house.
Metzudat David
And he made him go down. He commanded him to go down with his assurance.
Go to your house. For he remained standing before Solomon, thinking that his intention was to be 'a son of valor,' to stand before him and serve him at all times. And he said to him 'Go to your house,' as though saying: my heart does not think so; but if you will be 'a son of valor' when the time demands, in the time of need.
Malbim
And he said, etc., "Go to your house": Abarbanel explains that concerning the words "if he will be a man of valor," Adonijah thought that [Solomon] meant that he [Adonijah] would have to serve him; but he [Solomon] told him to go to his house, [indicating] that he does not need his service or his burden.
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim