Solomon weds Pharaoh's daughter and at Gibeon asks not for riches but 'an understanding heart to judge'; the two women and the living child reveal the wisdom God has given him.
Tap any Hebrew word to reveal its root, value, and meanings.
And Solomon became allied to Pharaoh king of Egypt by marriage, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of Hashem, and the wall of Jerusalem round about.
verse value 8319
Insights
Verse structure: 19 words, 94 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "until" (עַ֣ד, 2 letters) and the longest is "Pharaoh's·daughter" (אֶת־בַּת־פַּרְעֹ֗ה, 8 letters). Words sharing gematria 819: his·house, and·the·house·of. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·he·allied·himself·by·marriage" (וַיִּתְחַתֵּ֣ן), "Pharaoh" (אֶת־פַּרְעֹ֖ה), "Pharaoh's·daughter" (אֶת־בַּת־פַּרְעֹ֗ה). The root פרעה appears 2 times in this verse. 17 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "his·house" (root בית, 191x in I Kings). First appearance of the root פרעה ("Pharaoh") in I Kings. First appearance of the root מצרים ("Egypt") in I Kings. The etnachta (major mid-verse pause) falls on 'Egypt', dividing the verse into phrases of 5 and 14 words.
Rashi
"And Solomon took wives." As long as Shimei, his teacher, was alive, he did not intermarry with him [Pharaoh]. From here they said (Berakhot 8a): A person should always dwell in the place of his teacher.
“Until he finished building” etc. And afterward he built for her a house:
Radak
“Solomon took Pharaoh’s daughter as a wife.” Our Sages expounded upon this verse: Therefore, this matter is juxtaposed to the death of Shimei, for as long as Shimei was alive, Solomon did not take Pharaoh’s daughter, because he feared him, and Shimei would reprove him regarding this, since he was his superior. In the fourth year, Solomon took Pharaoh’s daughter, for Shimei had dwelled in Jerusalem for three years. Regarding what is written, “You shall not intermarry with them,” some of our Sages of blessed memory say that this prohibition applies only when they are in their state of idolatry, but if they convert, it is permitted. And there are those who say that when they are in their state of idolatry, they do not have marriages, and the concept of marriage does not apply to them. And so it is written, “You shall not intermarry with them,” because they were converts. And Solomon converted Pharaoh’s daughter, and thus transgressed the prohibition of “You shall not intermarry with them.” According to the opinion that states that converts were not accepted either in the days of David or in the days of Solomon, due to excessive love, which the Scripture elevates as if he had married her, it refers to him in the language of marriage and says, “And he took... as a wife.”
"To the City of David." This means to Zion, where the House of David was located, and Zion is called the City of David.
"Until he had finished." But after he had finished building her a house, he brought her away from the House of David, as the reason is stated in Chronicles, for it says, "A wife of mine shall not dwell in the House of David, for they are holy, [the place] to which the Ark of the LORD has come."
“His house and the house of the Lord.” His house after the house of the Lord, for he built the house of the Lord first in seven years, and afterwards he built his house in thirteen years.
Ralbag
"And Solomon allied himself by marriage with Pharaoh..." until "and Rehoboam his son reigned in his stead": You should know that Solomon married Pharaoh's daughter only after her conversion, and yet even so, there was in this matter a slight departure from the ways of the Torah, for the Torah did not permit them to enter the congregation until the third generation.
And he brought her to the city of David. It is Zion:
"And the house of the Lord, and the wall of Jerusalem all around." Behold, it was fitting to build a wall around Jerusalem to sanctify that which is within it, because many of the sacred offerings could not be eaten except within the wall, after the House of the Lord was built there, as is the matter with the second tithe, firstfruits, Passover, firstborn, and anything similar to them, according to what has been explained in the Torah.
Metzudat David
And he took , etc. Previously he converted her, and he had betrothal with her (Yevamot 76a).
Until he finished, etc. Our Sages said (see below 9:24 and in Chronicles II 8:11): he brought her up from the City of David, to the house that he built for her.
Malbim
And Solomon allied himself by marriage: After he had established his kingdom among his people, he also secured it against the kings of the lands surrounding him, by marrying into the family of a great king who ruled over a vast dominion in those days, and thereby he would find help against his adversaries from the outside.
Only the people sacrificed in the high places, because there was no house built for the name of Hashem until those days.
verse value 2177
Insights
Verse structure: 12 words, 44 letters. Notable word values: "Hashem" (יְהֹוָ֔ה) = 26, the value of the divine name Hashem. The shortest word is "only" (רַ֣ק, 2 letters) and the longest is "sacrificing" (מְזַבְּחִ֖ים, 6 letters). 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "not·was·built" (לֹֽא־נִבְנָ֥ה), "abundance" (הָהֵֽם). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "house" (root בית, 191x in I Kings); "day" (root יום, 100x in I Kings). First appearance of the root רק ("only") in I Kings. First appearance of the root במה ("in·the·high·places") in I Kings. The etnachta (major mid-verse pause) falls on 'in·the·high·places', dividing the verse into phrases of 4 and 8 words. Full calculation: רַ֣ק [only] (300) + הָעָ֔ם [the·people] (115) + מְזַבְּחִ֖ים [sacrificing] (107) + בַּבָּמ֑וֹת [in·the·high·places] (450) + כִּ֠י [and·because] (30) + לֹֽא־נִבְנָ֥ה [not·was·built] (138) + בַ֙יִת֙ [house] (412) + לְשֵׁ֣ם [to·name·of] (370) + יְהֹוָ֔ה [Hashem] (26) + עַ֖ד [until] (74) + הַיָּמִ֥ים [day] (105) + הָהֵֽם [abundance] (50) = 2177.
Rashi
"[They were] sacrificing at the shrines." For the sake of Heaven; anyone who wished could build an altar atop his roof, or in his courtyard:
Radak
"Sacrificing at the high places." Until the Temple was built, for the permissibility of the high places lasted from the destruction of Shiloh until the eternal Temple was built.
Ralbag
“Only the people sacrificed on the high places, for a house had not yet been built for the Name of the Lord until those days.” This is one of the indications that the high places were permitted during the period between the rest (in the Land) and the inheritance, namely, between the Tabernacle at Shiloh and the permanent Temple. However, after that, they were forbidden once a house was built for the Name of the Lord.
Only at the high places is there an altar and one offers incense. To attain prophecy, for there is in the offering of burnt offerings a mark of the attainment of prophecy, as has been explained in the parashah of Balaam. And we have already given the reason for this in what we explained from the words of the Torah in the parashah of Noah. And therefore he mentioned that Solomon offered a thousand burnt offerings on the high place that was at Gibeon, and there God, blessed be He, appeared to him in a dream at night. And it is impossible to conceive, according to what has been explained regarding the nature of the human intellect in its apprehension of the intelligibles.
Metzudat David
But the people. Meaning: they alone were sacrificing at many high places, each in his courtyard; for the house had not yet been built to prohibit the high places. But King David was sacrificing then at the great high place that was at Gibeon, which stood before the tabernacle of the Lord; or at the altar that was in Jerusalem, which stood before the ark of God; and not at any other. For multiplying the high places is somewhat close to the law of the idolaters.
Until those days. That Solomon built it.
Malbim
(2-4) The Questions: The word "only" makes no sense [has no evident reason], and it is unclear to me how the continuation "and Solomon married" connects with "only the people," and how this is linked to what went on at Gibeon:
In the word “only,” the intent is that the kingdom was properly established both internally and externally; yet there remained one deficiency in their service to God, namely that they were offering sacrifices on the high places, since the Temple had not yet been built. And what is stated, “until those days,” refers back to the preceding statement that they were offering sacrifices on the high places until those days.
And Solomon loved Hashem, walking in the statutes of David his father; only he sacrificed and offered in the high places. .
verse value 3039
Insights
Verse structure: 12 words, 51 letters. The shortest word is "only" (רַ֚ק, 2 letters) and the longest is "Hashem" (אֶת־יְהֹוָ֔ה, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·loved" (וַיֶּאֱהַ֤ב), "in·statutes·of" (בְּחֻקּ֖וֹת), "and·offering" (וּמַקְטִֽיר). 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 254x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "to·walk" (root הלך, 115x in I Kings). First appearance of the root אהב ("and·loved") in I Kings. First appearance of the root קטר ("and·offering") in I Kings. The etnachta (major mid-verse pause) falls on 'his·father', dividing the verse into phrases of 7 and 5 words. Full calculation: וַיֶּאֱהַ֤ב [and·loved] (24) + שְׁלֹמֹה֙ [Solomon] (375) + אֶת־יְהֹוָ֔ה [Hashem] (427) + לָלֶ֕כֶת [to·walk] (480) + בְּחֻקּ֖וֹת [in·statutes·of] (516) + דָּוִ֣ד [David] (14) + אָבִ֑יו [his·father] (19) + רַ֚ק [only] (300) + בַּבָּמ֔וֹת [in·the·high·places] (450) + ה֥וּא [he] (12) + מְזַבֵּ֖חַ [altar] (57) + וּמַקְטִֽיר [and·offering] (365) = 3039.
Rashi
"And Solomon loved to walk in the statutes of David his father." [This applied only for] four years, until he began to build the Temple. But once he began to build, and Solomon married the daughter of Pharaoh, you find it stated (Jeremiah 32:31): "For this city has been a cause of My anger and My wrath, from the day it was built until this day." Thus we learned in Seder Olam: we have learned that the sections are not written in chronological order.
"[Only] at the shrines he would sacrifice." Scripture speaks of this to his discredit, for he delayed the building of the Temple four years.
Radak
“And Solomon loved the Lord” – he served Him out of love. This means that even though he took Pharaoh’s daughter, he did not stray from the Lord on her account until his old age, when he had many foreign women, including Pharaoh’s daughter and the others, who turned his heart away from the love of the Lord. And in truth, it appears that he converted her to the religion of Israel. Nevertheless, she was forbidden to him because she was an Egyptian of the first generation. And from our Sages of blessed memory, who said that she was permitted to him—because what is stated, “their children in the third generation,” refers to sons and not daughters—even though the halakhah was not established according to the words of this sage, despite his claim that he had a tradition in his hand, his words appear plausible, for we do not see in the Written Law that Solomon sinned by taking Pharaoh’s daughter, but rather by multiplying women and clinging to them with love, until they turned his heart away, and he allowed his foreign wives to serve other gods. Behold, in the fourth year of his reign, he took Pharaoh’s daughter, and the Scripture testifies: “And Solomon loved the Lord,” etc.; only on the high places did he offer sacrifices and burn incense. It does not say only that he took Pharaoh’s daughter, and until his old age they did not turn his heart away. Then Pharaoh’s daughter was mentioned for reproach along with the others, because they all turned his heart away. And then, when he multiplied women, he was not careful to convert them to the religion of Israel, but rather took them in their idolatry for the desire of his heart, and left them to do according to the statutes of the nations. And therefore he was punished for them.
Only on the high places he sacrifices and offers incense. Before the Temple was built, for after the Temple was built we do not see that he sacrificed on the high places; and if so, why did it say "only," whereas the high places were permitted until the Temple was built? Because it stated, "according to the statutes of David his father," and David did not sacrifice except on the altar that was before the Ark in Jerusalem, or on the high place that was in Gibeon. And we do not see that he sacrificed and offered incense on other high places, for the proliferation of high places leads a person to idolatry, for this is the practice of the nations, who build a high place on every mountain and hill, and under every green tree.
Metzudat David
Only at the high places. Only in this did he depart from the way of David his father, for he was sacrificing and burning incense at many high places, like all the people.
Malbim
"And he loved," and since Solomon loved the Lord and desired to walk in the statutes of David his father, and he walked in his statutes in every matter, except that he sacrificed on the high places; for in this he did not walk in the statutes of David, who did not sacrifice except at the great high place. And in order to rectify this matter, that neither the people nor the king should sacrifice on the high places anymore:
And the king went to Gibeon to sacrifice there; for that was the great high place; a thousand burnt-offerings did Solomon offer upon that altar.
verse value 2115
Insights
Verse structure: 15 words, 60 letters. The shortest word is "there" (שָׁ֔ם, 2 letters) and the longest is "great" (הַגְּדוֹלָ֑ה, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·Gibeon" (גִּבְעֹ֙נָה֙), "for·it" (כִּי־הִ֖יא), "the·high·place" (הַבָּמָ֣ה). The root הוא appears 2 times in this verse. 13 unique roots are used. Frequent roots: "king" (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 אלף ("thousand") in I Kings. The etnachta (major mid-verse pause) falls on 'great', dividing the verse into phrases of 8 and 7 words.
Rashi
"This is the great shrine." This refers to the bronze altar that Moses made in the wilderness. It was established at Shiloh. Shiloh was destroyed in the days of Eli, and it came to Nob. Nob was destroyed in the days of Saul, and it came to Gibeon.
"Solomon would offer up." Like "Solomon offers up" [i.e., expressed as an ongoing/present action]:
"Upon that altar." "On one day":
Radak
"That is the great high place." It is not called "great" because of its size, for it was [the site of] the bronze altar that Moses made, as it is also stated in Chronicles: "And Solomon offered there upon the bronze altar that was before the LORD, which was at the Tent of Meeting, and offered upon it a thousand burnt offerings." Rather, it is called "great" because of its status above the others, for it was the altar that Bezalel made at the command of Moses, just as God had commanded him, and upon it was always the heavenly fire that descended on the eighth day of the consecration. The other [high places] were made by ordinary individuals, each doing what was right in his own eyes, and they were high places of lesser status compared to that one in Gibeon. And likewise the Mishnah states: "There is no difference between a great high place and a small high place."
"Ya'aleh [he will offer]." The future tense is used in place of the past tense, and there are many instances like it. And it says that on that occasion when Solomon went to Gibeon, he offered a thousand burnt offerings on that altar—not on one day, but before he returned from there to Jerusalem. And from the words of our Sages of blessed memory, it appears that it was done in one instance.
Metzudat David
The great. Meaning: great in its holiness, for it was the bronze altar that Moses made.
A thousand burnt offerings. In one day, not at one time, for it is too small to contain them all.
He shall offer. Like 'he offered' [past tense], future in place of past; and there are many like it in Scripture.
Malbim
"And the king went to Gibeon to sacrifice there" — and in II Chronicles, chapter 1, it is explained: "And Solomon spoke to all Israel... and Solomon and all the congregation with him went to the high place that was at Gibeon." The explanation is that he said to all Israel that it is not fitting to offer sacrifices on the high places; therefore, they all went to Gibeon to sacrifice there, because there was the Tent of Meeting, the bronze altar, and the fire from Heaven. And as he stated, "And Solomon inquired of God there, and the congregation." And there, in verse 13, it concludes: "And Solomon came to the high place that was at Gibeon, [which was] Jerusalem, from before the Tent of Meeting." Its interpretation appears to be that at that time he took with him the bronze altar and the Tent of Meeting to Jerusalem, to be prepared until the time the Temple was completed, for they had stored away the Tent of Meeting. And from then on, they offered sacrifices in Jerusalem. And this is what is meant by "And Solomon came to the high place that was at Gibeon, [which was] Jerusalem," namely, that from then on, when he was in Jerusalem, he came to the high place that was at Gibeon. And on that day he offered a thousand burnt offerings.
In Gibeon Hashem appeared to Solomon in a dream by night; and God said: ‘Ask what I shall give you.’
verse value 2207
Insights
Verse structure: 11 words, 50 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "what" (מָ֥ה, 2 letters) and the longest is "in·Gibeon" (בְּגִבְע֗וֹן, 6 letters). Words sharing gematria 86: in·a·dream, God. 2 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·a·dream" (בַּחֲל֣וֹם), "I·will·give·to·you" (אֶתֶּן־לָֽךְ). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 324x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "to·Solomon" (root שלמה, 162x in I Kings). First appearance of the root ליל ("night") in I Kings. The etnachta (major mid-verse pause) falls on 'night', dividing the verse into phrases of 6 and 5 words. Full calculation: בְּגִבְע֗וֹן [in·Gibeon] (133) + נִרְאָ֧ה [appeared] (256) + יְהֹוָ֛ה [Hashem] (26) + אֶל־שְׁלֹמֹ֖ה [to·Solomon] (406) + בַּחֲל֣וֹם [in·a·dream] (86) + הַלָּ֑יְלָה [night] (80) + וַיֹּ֣אמֶר [and·said] (257) + אֱלֹהִ֔ים [God] (86) + שְׁאַ֖ל [ask] (331) + מָ֥ה [what] (45) + אֶתֶּן־לָֽךְ [I·will·give·to·you] (501) = 2207.
And Solomon said: ‘You have shown to Your servant David my father great kindness, according as he walked before You in truth, and in righteousness, and in uprightness of heart with You; and You have kept for him this great kindness, that You have given him a son to sit on his throne, as it is this day.
verse value 7725
Insights
Verse structure: 27 words, 114 letters. Notable word values: "my·father" (אָבִי֮) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "a·son" (בֵ֛ן, 2 letters) and the longest is "and·you·kept·for·him" (וַתִּשְׁמׇר־ל֗וֹ, 7 letters). Words sharing gematria 17: this, this. 7 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "with·your·servant" (עִם־עַבְדְּךָ֨), "and·in·righteousness" (וּבִצְדָקָ֛ה), "and·in·uprightness·of" (וּבְיִשְׁרַ֥ת). The root חסד appears 2 times in this verse. 24 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "Solomon" (root שלמה, 162x in I Kings). First appearance of the root חסד ("goodness") in I Kings. First appearance of the root צדקה ("and·in·righteousness") in I Kings. The etnachta (major mid-verse pause) falls on 'with', dividing the verse into phrases of 17 and 10 words.
Rashi
"And you shall keep for him": This is language of confirming one’s words, as it is written (Deuteronomy 7:12): "And the Lord your God shall keep for you," and here too, "And you shall keep for him the kindness," meaning: You confirmed your words to fulfill for him the kindness, which you promised him through Nathan the prophet.
Metzudat David
Great kindness. To make him king while he was a shepherd of sheep.
As he walked. Because [it means]: 'he walked, etc., with You.' Meaning: that which is known to You.
And you have kept for him. You kept the kingship in his hand, when a man rose against him.
To this day. That it has been fulfilled, for I am his son and I sit on his throne.
Malbim
"You have done for Your servant David a great kindness." We have already explained (in II Samuel 7 and in the commentary on Psalms, section 89) that the throne of David is established upon two things: kindness (chesed) and faithfulness (emunah). There is a distinction between them. For a matter that the Lord does from the aspect of kindness, He does not look into it regarding the merit or deeds of human beings. Nevertheless, it is possible that afterwards another person will find favor and kindness, and the kindness will be transferred to the one most worthy of it according to the measure of His kindness, as was the case with Saul and David. However, a matter that the Lord does from the aspect of faithfulness, which is the promise according to the merit and fitness of the recipient, has a fixed peg, which is the merit. But it is limited only according to the deed.
In David, however, these two—kindness and faithfulness—were combined. That the Lord elevated him to kingship was from the aspect of kindness. But the cause of this kindness was the merit and fitness of David, who was worthy of recompense. Yet even so, if another righteous person had merited as David did, he would not have received such a reward as building him a faithful house, but rather another recompense. The Lord magnified His kindnesses toward David by building him a royal house, which is from the aspect of kindness. And since this kindness had a strong root from the aspect of David’s fitness and righteousness, it cannot be removed from him forever, since it is not kindness for nothing, but rather recompense for deeds.
This is what is indicated by the precedence of the phrase, "You have done for Your servant David a great kindness." But this kindness sprang from righteousness, truth, and uprightness of heart. This is what is meant by, "When he walked before You in truth," meaning true knowledge and faithfulness in theoretical matters; and "in righteousness," meaning deeds between man and God; and "with an upright heart toward You," where uprightness of heart includes the goodness of character traits, to walk in the ways of the Lord, that He is merciful, etc., and to receive everything with love. This is precisely indicated by the word "toward You" (imcha). Therefore, this kindness was caused by deeds between man and God. Hence, "You have kept this kindness for him, and You have given him a son to sit on his throne." For this kindness is kept and arranged forever, and it cannot be removed from him, since it is the fruit of deeds between man and God.
And now, O Hashem my God, You have made Your servant king instead of David my father; and I am but a little child; I know not how to go out or come in.
verse value 3958
Insights
Verse structure: 16 words, 57 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "your·servant" (אֶֽת־עַבְדְּךָ֔, 6 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "You·made·king" (הִמְלַ֣כְתָּ), "I·will·know" (אֵדַ֖ע), "the·going·out·of" (צֵ֥את). 16 unique roots are used. Frequent roots: "You·made·king" (root מלך, 341x in I Kings); "Hashem" (root יהוה, 254x in I Kings); "or·come·in" (root בוא, 109x in I Kings). First appearance of the root נער ("boy") in I Kings. The etnachta (major mid-verse pause) falls on 'my·father', dividing the verse into phrases of 9 and 7 words.
Rashi
“A young boy.” He was twelve years old. And here is the calculation: “And his name was Jedidiah” (II Samuel 12:25). In that very chapter, Amnon assaulted Tamar, as it is stated: “And it came to pass after this, that Absalom had a sister” (ibid. 13:1). “At the end of two full years” (ibid. v. 23), when Absalom was shearing his sheep, he killed Amnon. Absalom fled and went to Geshur, “and he was there three years” (ibid. v. 38). That makes five years. Then Absalom returned to Jerusalem, “and he dwelt in Jerusalem two full years” (ibid. 14:28). That makes seven years for Solomon. He then rebelled against his father and was killed. After this event, “there was a famine in the days of David three years” (ibid. 21:1). That makes ten years. In the eleventh year, he numbered Israel, “and they went throughout all the land nine months” (ibid. 24:8). In the year of his death, he established the divisions of the Temple service, as it is stated: “In the fortieth year of the reign of David they were sought out” (I Chronicles 26:31). That makes twelve years for King Solomon.
Radak
"A young lad." Our Sages of blessed memory said that he was twelve years old when he was anointed king, for in that period when he was born, Scripture tells the story of Amnon and Tamar, and says, "And it came to pass after two years, that Absalom had sheepshearers," and he killed Amnon and fled to Geshur, and he was there three years—this makes five years. And Absalom returned to Jerusalem, and he was there two years—this makes seven years. And he rebelled against his father and was subsequently killed. And there was a famine in the days of David for three years—this makes ten years. And in the following year, David numbered Israel, and it is written, "And they went through the land nine months"—this makes eleven years. And in the year of his death, which was the fortieth year of the reign of David, he established the divisions—this makes twelve years.
“Going out and coming in.” Before the people. Just as it says, “whoever comes before them” and “whoever goes out before them.”
Metzudat David
Go out and come in. To go out and come in before the people, to lead them properly.
Malbim
And now, he continues the derivation from this: since his kingdom is extended from the faithful kindnesses of David, it is not like all other people, for whom it is impossible to request from God only according to their preparation, because God does not bestow upon a person except according to his preparation. As it is stated, "God does not give wisdom except to one in whom there is wisdom"—this applies to matters dependent on the merit of the person himself. But my kingdom is not so; it is established upon the kindnesses of David. I do not need You to look at my preparation; rather, bestow upon me wisdom in such a way that the covenant of kindness You made with David will not be broken. This is what he says: "Since You, Lord God, have made Your servant king in place of David my father," meaning that my kingdom comes from You, not from me or according to my merit, but You have made Your servant king in place of David my father, so that Your word may be fulfilled that the throne of David will stand. And even if I am not prepared for this, You must necessarily bestow upon me according to Your kindness and according to Your promise to David, for according to my present state, it is impossible for me to conduct the kingdom -- as for my own part: for Your servant is a young lad, and I have not learned wisdom, which can only be attained through years and great diligence.
And Your servant is in the midst of Your people which You have chosen, a great people, that cannot be numbered nor counted for multitude.
verse value 3349
Insights
Verse structure: 11 words, 42 letters. The shortest word is "your·people" (עַמְּךָ֖, 3 letters) and the longest is "cannot·be·numbered" (לֹֽא־יִמָּנֶ֛ה, 6 letters). Words sharing gematria 501: which, that. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "people·great" (עַם־רָ֕ב), "cannot·be·numbered" (לֹֽא־יִמָּנֶ֛ה), "be·counted" (יִסָּפֵ֖ר). The root עם appears 2 times in this verse. 9 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "your·people" (root עם, 95x in I Kings); "and·not" (root לא, 90x in I Kings). First appearance of the root תוך ("in·midst·of") in I Kings. First appearance of the root בחר ("you·chose") in I Kings. The etnachta (major mid-verse pause) falls on 'you·chose', dividing the verse into phrases of 5 and 6 words. Full calculation: וְעַ֨בְדְּךָ֔ [and·your·servant] (102) + בְּת֥וֹךְ [in·midst·of] (428) + עַמְּךָ֖ [your·people] (130) + אֲשֶׁ֣ר [which] (501) + בָּחָ֑רְתָּ [you·chose] (610) + עַם־רָ֕ב [people·great] (312) + אֲשֶׁ֧ר [that] (501) + לֹֽא־יִמָּנֶ֛ה [cannot·be·numbered] (136) + וְלֹ֥א [and·not] (37) + יִסָּפֵ֖ר [be·counted] (350) + מֵרֹֽב [for·multitude] (242) = 3349.
Metzudat David
Your servant , etc. Meaning: and furthermore I am king over a people that you chose, and they are many; and there is need for much wisdom to lead such a people.
Malbim
B. From the perspective of those who are governed [by the king], it is impossible that I should lead them with the paucity of my wisdom, whether on account of their greatness in quality, in that they are the people whom You have chosen, or in quantity, in that they are a great multitude which cannot be numbered.
Give Your servant therefore an understanding heart to judge Your people, that I may discern between good and evil; for who is able to judge this Your great people?’
verse value 3994
Insights
Verse structure: 16 words, 61 letters. The shortest word is "heart" (לֵ֤ב, 2 letters) and the longest is "between·good" (בֵּֽין־ט֣וֹב, 6 letters). Words sharing gematria 531: your·people, your·people. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·discern" (לְהָבִ֖ין), "between·good" (בֵּֽין־ט֣וֹב), "and·evil" (לְרָ֑ע). The root שפט appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·you·will·give" (root נתן, 113x in I Kings); "to·discern" (root בין, 107x in I Kings); "for" (root כי, 94x in I Kings). First appearance of the root לב ("heart") in I Kings. First appearance of the root שפט ("to·judge") in I Kings. The etnachta (major mid-verse pause) falls on 'and·evil', dividing the verse into phrases of 9 and 7 words.
Rashi
"Your vast people." Since they are numerous, they have many affairs and come for judgment, and I do not have the leisure to examine their cases [thoroughly]. Another interpretation: For who will be able to judge this vast people of Yours? Their judgment is very heavy. If a case between two non-Jews should come before me, and I take from this one and give to that one not according to the law, I am not punished; but [regarding] Israel, I am liable to be punished with a penalty of life, as it is stated (Proverbs 22:23): "and He will plunder the life of those who plunder them."
Radak
“A heart that listens.” It understands, as the Targum of Jonathan renders it: “a heart that reasons,” as it says, “to understand between good and evil, to reason.”
"The heavy one." [I.e.] much/many, as per the Targum: 'sagia' [great/many]; and similarly, "livestock heavy [i.e., abundant] indeed."
Metzudat David
And you shall give. Therefore I will ask to give me an understanding heart to judge, etc.
For who is able. It is impossible to judge such a people by the wisdom of my heart, without help from heaven.
Metzudat Zion
Shomea. I mean: one who understands:
Hakaved. Much, like (Exodus 12:38) 'very much livestock' (mikneh kaved me'od):
And the speech pleased Hashem, that Solomon had asked this thing.
verse value 1820
Insights
Verse structure: 9 words, 36 letters. Verse gematria: 1820 is divisible by 26, the value of the divine name Hashem. The shortest word is "that" (כִּ֚י, 2 letters) and the longest is "the·thing" (אֶת־הַדָּבָ֖ר, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·it·was·good" (וַיִּיטַ֥ב). The root דבר appears 2 times in this verse. 8 unique roots are used. Frequent roots: "the·word" (root דבר, 191x in I Kings); "Solomon" (root שלמה, 162x in I Kings); "that" (root כי, 94x in I Kings). The etnachta (major mid-verse pause) falls on 'my·lord', dividing the verse into phrases of 4 and 5 words. Full calculation: וַיִּיטַ֥ב [and·it·was·good] (37) + הַדָּבָ֖ר [the·word] (211) + בְּעֵינֵ֣י [in·eyes·of] (142) + אֲדֹנָ֑י [my·lord] (65) + כִּ֚י [that] (30) + שָׁאַ֣ל [asked] (331) + שְׁלֹמֹ֔ה [Solomon] (375) + אֶת־הַדָּבָ֖ר [the·thing] (612) + הַזֶּֽה [this] (17) = 1820.
Malbim
“And the thing was pleasing in the eyes of the Lord, that Solomon asked this matter.” I have already explained this in my work *Artzot HaShalom*, that it is very wondrous that Solomon found favor in the eyes of the Lord for this response. For if a king were to say to his commander-in-chief, “Choose for yourself one of two things, and I will give it to you: a precious pearl valued at a thousand gold dinars, or a Torah scroll worth thirty gold dinars, with a pearl fixed in its handle also valued at a thousand gold dinars,” and he would choose to take the Torah scroll—would it be conceivable that he would find favor for choosing the Torah scroll rather than the pearl, since by choosing the Torah scroll he would acquire both the Torah scroll and the pearl? And thus, since with the acquisition of wisdom one also finds wealth, honor, and long life, as it is stated, “Length of days is in her right hand,” and victory over enemies, as it is stated, “Wisdom is better than weapons of war,” and Solomon knew all of this at that time, as stated in the Midrash, that he said, “Behold, I am asking for the daughter of the king, and everything is included,” and he chose wisdom, with which he would also find the other good things, both wealth and honor—why did he find favor in the eyes of the Lord?
The truth is, Solomon, of blessed memory, due to his intense desire for wisdom, did not entertain in his heart anything regarding the other desirable things attached to it. Although he knew that he would find with it also temporary benefits, these did not produce any emotional effect in his heart, for he sought only wisdom, and only for the sake of wisdom itself. Even if it were conceivable in his heart that poverty and shortness of days would result for him from it, as stated in his request, “Give Your servant an understanding heart to hear judgment,” and he clarified that he is not seeking this for the sake of temporary benefits, but rather for the ultimate purpose: to distinguish between good and evil, and only for the reason that “Who can judge Your people, this great nation?”
In this, Solomon is distinguished from one who seeks wisdom and also entertains in his heart the external benefits that follow in its wake. Such a person is not seeking wisdom; rather, he is seeking wealth or honor. For every matter is judged by its ultimate cause, as stated by the Philosopher. And since the ultimate aim of his request for wisdom is to attain thereby wealth or honor, he is essentially called by the name of one who seeks wealth and honor, or at the very least, we say that he seeks both wisdom and wealth. But Solomon sought only wisdom alone. And this is what was pleasing in the eyes of the Lord, that Solomon asked for this matter alone, namely, the acquisition of wisdom, for the Lord knew his intention, that no other ulterior motive arose in his heart.
And God said to him: ‘Because you have asked this thing, and have not asked for thyself long life; neither have asked riches for thyself, nor have asked the life of your enemies; but have asked for thyself understanding to discern justice;
verse value 7903
Insights
Verse structure: 24 words, 96 letters. Notable word values: "God" (אֱלֹהִ֜ים) = 86, equal to Elohim. The shortest word is "for·yourself" (לְּךָ֜, 2 letters) and the longest is "and·not·you·asked" (וְלֹא־שָׁאַ֨לְתָּ, 7 letters). Words sharing gematria 768: and·not·you·asked, and·not·you·asked. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "soul" (נֶ֣פֶשׁ), "enemy" (אֹיְבֶ֑יךָ), "and·you·shall·ask" (וְשָׁאַ֧לְתָּ). The root שאל appears 5 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "and·said" (root אמר, 324x in I Kings); "the·thing" (root דבר, 191x in I Kings). First appearance of the root יען ("because") in I Kings. First appearance of the root עשר ("riches") in I Kings. The etnachta (major mid-verse pause) falls on 'enemy', dividing the verse into phrases of 19 and 5 words.
Radak
And you asked: "Understand." Just as in the phrase "to understand":
Metzudat David
The soul of your enemies. To be delivered into your hand.
To discern. Discernment to discern his judgment.
Metzudat Zion
Yean. Because:
Malbim
And God said to him: “Because you have asked for this thing,” meaning, wisdom alone, and you did not ask for yourself, along with your request for wisdom, for many days, wealth, honor, and the lives of your enemies; rather, you asked for yourself only wisdom, solely for the purpose of understanding in order to hear judgment. “Behold, I have done according to your word,” etc. And it can also be said that if he had been seeking wisdom in order to attain through it wealth and honor, he would have asked for wisdom and knowledge in general, that is to say, he would have requested to become wise in all kinds of wisdom. But he requested only a specific matter: “a heart to understand in order to hear judgment,” which is solely political wisdom, so that he might not pervert justice. And this is what is written: “Because Solomon asked for this thing.” Therefore, the Lord said to him:
behold, I have done according to your word: lo, I have given you a wise and an understanding heart; so that there has been none like you before you, neither after you shall any arise like to you.
verse value 3636
Insights
Verse structure: 16 words, 66 letters. Notable word values: "like·you" (כָּמ֙וֹךָ֙) = 86, equal to Elohim. Verse gematria: 3636 is divisible by 18, the value of chai ('life'). The shortest word is "to·you" (לְךָ֗, 2 letters) and the longest is "as·your·words" (כִּדְבָרֶ֑יךָ, 6 letters). Words sharing gematria 86: like·you, like·you. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "as·your·words" (כִּדְבָרֶ֑יךָ), "and·discerning" (וְנָב֔וֹן), "and·after·you" (וְאַחֲרֶ֖יךָ). The root הן appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 375x in I Kings); "not·has·been" (root היה, 196x in I Kings); "as·your·words" (root דבר, 191x in I Kings). First appearance of the root כמו ("like·you") in I Kings. The etnachta (major mid-verse pause) falls on 'as·your·words', dividing the verse into phrases of 3 and 13 words.
Radak
"A wise and understanding heart." Our Sages of blessed memory said: "A wise person is one who fulfills his learning," meaning that what he has learned is established in his heart and is ready at hand; "understanding" means comprehending one matter from another.
There was none before you. Even Moses our Teacher was not his equal in the wisdom of nature; but in divine wisdom he was wiser than him. Or its meaning is: there was none before him among the kings.
Ralbag
"I have given you a wise and understanding heart, so that there has been no one like you before you, nor shall any arise after you like you." I consider that this is an allusion to the fact that his wisdom will be greater than the wisdom of David and greater than the wisdom of the king who comes after him; or that his wisdom will be greater than the wisdom of all the people of the generation who were before him and all those who come after him. For it is a very strange matter that no one like him will be found after him in any time, unless God, blessed be He, gave him from the divine wisdom in a miraculous manner, which it is not possible for others to attain. And I cannot fathom how it is possible for this to be conceived. And now it will be clarified from what will come, a little explanation, that the matter is as we have explained: that the book [refers to] that his wisdom was above the wisdom of men, alluded to them, and they are Ethan the Ezrahite, and Heman, and Calcol, and Darda, sons of Mahol.
Malbim
(12-14) “Behold, I have done according to your word” — namely, that I placed in his heart wisdom to hear judgment, which is that which he spoke and asked for. And in addition to this, “Behold, I have given you a wise and understanding heart, such as there was none like you before you,” in such a way that you will attain wisdom in general, encompassing all its divisions: natural wisdom, political wisdom, and divine wisdom. And by this, and also that which you did not ask, I have given you, for this is in addition to your request. “Also riches and honor” — such that there was none like you — for with the acquisition of general wisdom are necessarily included honor and wealth. Only “length of days” is conditional upon if you walk in My ways, as it is stated, “Length of days is in her right hand” for those who incline toward her. And I have further elucidated this matter according to the way of our Sages of blessed memory in the aforementioned book; take it from there.
And I have also given you that which you have not asked, both riches and honour—so that there has not been any among the kings like to you—all your days.
verse value 4131
Insights
Verse structure: 13 words, 56 letters. Notable word values: "like·you" (כָמ֥וֹךָֽ) = 86, equal to Elohim. The shortest word is "to·you" (לָ֔ךְ, 2 letters) and the longest is "not·you·asked" (לֹֽא־שָׁאַ֙לְתָּ֙, 6 letters). Words sharing gematria 501: which, that. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "not·you·asked" (לֹֽא־שָׁאַ֙לְתָּ֙), "also·riches" (גַּם־עֹ֖שֶׁר), "also·glory" (גַּם־כָּב֑וֹד). The root אשר appears 2 times in this verse. 12 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "in·the·kings" (root מלך, 341x in I Kings); "not·has·been" (root היה, 196x in I Kings). The etnachta (major mid-verse pause) falls on 'also·glory', dividing the verse into phrases of 7 and 6 words. Full calculation: וְגַ֨ם [and·also] (49) + אֲשֶׁ֤ר [which] (501) + לֹֽא־שָׁאַ֙לְתָּ֙ [not·you·asked] (762) + נָתַ֣תִּי [I·gave] (860) + לָ֔ךְ [to·you] (50) + גַּם־עֹ֖שֶׁר [also·riches] (613) + גַּם־כָּב֑וֹד [also·glory] (75) + אֲ֠שֶׁ֠ר [that] (501) + לֹא־הָיָ֨ה [not·has·been] (51) + כָמ֥וֹךָֽ [like·you] (86) + אִ֛ישׁ [man] (311) + בַּמְּלָכִ֖ים [in·the·kings] (142) + כׇּל־יָמֶֽיךָ [all·your·days] (130) = 4131.
Radak
“Both wealth and honor.” One comes to include the other, just as it is said: “Both your flocks and your herds.”
"A man among kings." All the more so regarding other people, that there was no man like you in wealth and honor, and wealth and honor shall be yours all your days.
Metzudat David
All your days. Meaning: all the days of your life you will be in wealth and honor. Or he means: all your days none will be found like you in wealth and honor; but after him it is possible that one will be like him.
And if you will walk in My ways, to keep My statutes and My commandments, as your father David did walk, then I will lengthen your days.’
verse value 3729
Insights
Verse structure: 12 words, 52 letters. The shortest word is "and·if" (וְאִ֣ם, 3 letters) and the longest is "and·I·will·lengthen" (וְהַאֲרַכְתִּ֖י, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·walk" (תֵּלֵ֣ךְ), "and·I·will·lengthen" (וְהַאֲרַכְתִּ֖י), "your·days" (אֶת־יָמֶֽיךָ). The root הלך appears 2 times in this verse. 11 unique roots are used. Frequent roots: "as" (root אשר, 375x in I Kings); "you·walk" (root הלך, 115x in I Kings); "your·days" (root יום, 100x in I Kings). First appearance of the root חק ("my·statutes") in I Kings. First appearance of the root ארך ("and·I·will·lengthen") in I Kings. The etnachta (major mid-verse pause) falls on 'your·father', dividing the verse into phrases of 10 and 2 words. Full calculation: וְאִ֣ם [and·if] (47) + תֵּלֵ֣ךְ [you·walk] (450) + בִּדְרָכַ֗י [in·My·ways] (236) + לִשְׁמֹ֤ר [to·keep] (570) + חֻקַּי֙ [my·statutes] (118) + וּמִצְוֺתַ֔י [and·my·commandments] (552) + כַּאֲשֶׁ֥ר [as] (521) + הָלַ֖ךְ [went] (55) + דָּוִ֣יד [David] (24) + אָבִ֑יךָ [your·father] (33) + וְהַאֲרַכְתִּ֖י [and·I·will·lengthen] (642) + אֶת־יָמֶֽיךָ [your·days] (481) = 3729.
Rashi
"And if you walk in My ways, etc., and I will prolong your days." The wealth and honor that I did not stipulate in My Torah to give to the king, I will give to you, whether you are deserving or undeserving. However, regarding the lengthening of days and the dynasty for generations, I have already stipulated in My Torah (Deuteronomy 17:20): "so that his days may be prolonged over his kingdom, etc.," and I will not change that condition. "And if you walk in My ways, and I will prolong, etc.," and likewise regarding the dynasty of his generations after him, He said to him (below, 9:4-5): "And you, if you walk before Me, etc., no man of yours shall be cut off, etc." This is taught in the Sifrei. And Rabbi Hanina ben Gamliel says: Behold, it says, "both wealth and honor, etc."
Radak
"And if you walk in My ways" – "I will prolong your days." The prolongation of days was conditional, but wealth and honor were granted whether one kept the commandments or not. And indeed, this was the case: because he did not keep the commandments of his God, he did not have long life, living only fifty-two years. However, wealth and honor were his throughout his lifetime. Similarly, our Sages of blessed memory stated: "I have given you both wealth and honor" – for what I did not condition in the Torah, I have given you whether you kept the commandments or not. But for what I did condition in the Torah, "that your days may be prolonged over your kingdom," I do not give it to you unless you have fulfilled it. And so it says: "If you walk in My ways, to keep My statutes and My commandments, then I will prolong your days."
And Solomon awoke, and, behold, it was a dream; and he came to Jerusalem, and stood before the ark of the covenant of Hashem, and offered up burnt-offerings, and offered peace-offerings, and made a feast to all his servants.
verse value 5307
Insights
Verse structure: 17 words, 81 letters. The shortest word is "and·awoke" (וַיִּקַ֥ץ, 4 letters) and the longest is "covenant·of·Hashem" (בְּרִית־אֲדֹנָ֗י, 8 letters). Words sharing gematria 386: and·did, and·did. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "a·dream" (חֲל֑וֹם), "chest" (אֲר֣וֹן), "covenant·of·Hashem" (בְּרִית־אֲדֹנָ֗י). The root עלה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Solomon" (root שלמה, 162x in I Kings); "and·did" (root עשה, 143x in I Kings); "and·he·came" (root בוא, 109x in I Kings). First appearance of the root ברית ("covenant·of·Hashem") in I Kings. First appearance of the root שלם ("well-being") in I Kings. The etnachta (major mid-verse pause) falls on 'a·dream', dividing the verse into phrases of 4 and 13 words.
Rashi
And Solomon awoke, and, behold, it was a dream. And behold, he understood that his dream was true: he hears a bird chirping and understands its language, a dog barking and understands its language (Song of Songs Rabbah 1:1).
"And he made a feast." From the joy of his heart, for he understood that his dream was true.
Radak
“And behold, a dream.” When he awoke and understood the dream, he rejoiced in the good gift that God had given him. He went to Jerusalem and offered burnt offerings and peace offerings before the Ark of the Covenant of the Lord, and he made a feast for all his servants. And in the Midrash: “And behold, a dream” — when he awoke, he saw that his dream had been fulfilled: that God had granted him extra wisdom, such that he would hear a bird chirping and understand its language.
Ralbag
"And he stood before the Ark of the Covenant of the Lord, etc." Behold, he did this to offer thanks to God, blessed be He, for the good that He had destined for him.
Metzudat David
And he awoke , etc. When he awoke he knew that it was a dream; but in his dream it appeared to him as though the matters were done while awake.
Metzudat Zion
Viyakeitz. A matter of awakening from sleep:
Malbim
"And Solomon awoke, and behold, it was a dream": This means that until then, it all seemed to him as if it had occurred while he was awake, until upon awakening from his sleep, he saw that this had been in a prophetic dream. Abarbanel elaborated at length to explain that this was a complete, genuine prophetic vision, contrary to the opinion of the Rambam in the Guide, who wrote that Solomon did not attain prophecy; see there at length. And likewise, I explained this in my commentary on the Song of Songs, that the first song was sung regarding this vision, in which it depicts how Solomon’s soul sought wisdom through the path of contemplation, and sought to attain its ways through the prophetic path, which attains from the earlier to the later in a sudden comprehension. This is what is said: "Let him kiss me with the kisses of his mouth; draw me, we will run after you." And the Lord fulfilled his request, as it says: "He brought me to the banqueting house."
Then came there two women, that were harlots, to the king, and stood before him.
verse value 2956
Insights
Verse structure: 8 words, 37 letters. The shortest word is "then" (אָ֣ז, 2 letters) and the longest is "and·they·stood" (וַֽתַּעֲמֹ֖דְנָה, 7 letters). 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "they·will·go·in" (תָּבֹ֗אנָה), "commiting·fornication" (זֹנ֖וֹת), "and·they·stood" (וַֽתַּעֲמֹ֖דְנָה). 8 unique roots are used. Frequent roots: "to·the·king" (root איל, 125x in I Kings); "they·will·go·in" (root בוא, 109x in I Kings); "to·his·face" (root פנים, 95x in I Kings). First appearance of the root אז ("then") in I Kings. The etnachta (major mid-verse pause) falls on 'to·the·king', dividing the verse into phrases of 6 and 2 words. Full calculation: אָ֣ז [then] (8) + תָּבֹ֗אנָה [they·will·go·in] (458) + שְׁתַּ֛יִם [two] (750) + נָשִׁ֥ים [women] (400) + זֹנ֖וֹת [commiting·fornication] (463) + אֶל־הַמֶּ֑לֶךְ [to·the·king] (126) + וַֽתַּעֲמֹ֖דְנָה [and·they·stood] (575) + לְפָנָֽיו [to·his·face] (176) = 2956.
Radak
"Then they shall come." Just as "they came," and with the word "then" it comes in the future tense instead of the past tense, just as "Then sang Moses," "Then sang Israel," "Then Moses separated," "Then Joshua spoke," "Then Solomon built." And the explanation is: "Then," when he returned from Gibeon and came to Jerusalem, this judgment came to him, and the good gift that the Holy One, blessed be He, gave him—wisdom and understanding—was revealed in him.
Ralbag
"Two harlots." I pondered that they were innkeepers who sold food, in the sense of "Rahab the harlot," and it is possible that they were women who abandoned themselves [to promiscuity]. Now, Solomon devised a clever stratagem to startle them with this matter, so that it would become clear from their words who was the mother; for the one who would show greater compassion for the living child, it would be beyond doubt that she is the mother.
Malbim
"Then they shall come" – God will bring before him a judgment, from which it will be clarified that the Lord has fulfilled his request, and the vision is true.
And the one woman said: ‘Oh, my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.
verse value 3949
Insights
Verse structure: 14 words, 53 letters. Notable word values: "one" (אֶחָ֑ד) = 13, the value of echad ('one') and ahavah ('love'). The shortest word is "if it please" (בִּ֣י, 2 letters) and the longest is "and·she·said" (וַתֹּ֜אמֶר, 5 letters). Words sharing gematria 414: the·one, in·a·house, in·the·house. 3 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·the·wife" (וְהָאִשָּׁ֣ה), "dwelling" (יֹשְׁבֹ֖ת), "and·I·bore" (וָאֵלֵ֥ד). The root אשה appears 2 times in this verse. 11 unique roots are used. Frequent roots: "and·she·said" (root אמר, 324x in I Kings); "in·a·house" (root בית, 191x in I Kings); "with" (root עם, 95x in I Kings). First appearance of the root בי ("if it please") in I Kings. First appearance of the root זאת ("this") in I Kings. The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 11 and 3 words. Full calculation: וַתֹּ֜אמֶר [and·she·said] (647) + הָאִשָּׁ֤ה [the·woman] (311) + הָאַחַת֙ [the·one] (414) + בִּ֣י [if it please] (12) + אֲדֹנִ֔י [my·lord] (65) + אֲנִי֙ [I] (61) + וְהָאִשָּׁ֣ה [and·the·wife] (317) + הַזֹּ֔את [this] (413) + יֹשְׁבֹ֖ת [dwelling] (712) + בְּבַ֣יִת [in·a·house] (414) + אֶחָ֑ד [one] (13) + וָאֵלֵ֥ד [and·I·bore] (41) + עִמָּ֖הּ [with] (115) + בַּבָּֽיִת [in·the·house] (414) = 3949.
And it came to pass the third day after I was delivered, that this woman was delivered also; and we were together; there was no stranger with us in the house, save we two in the house.
verse value 5445
Insights
Verse structure: 15 words, 74 letters. The shortest word is "and·it·was" (וַיְהִ֞י, 4 letters) and the longest is "two·we" (שְׁתַּֽיִם־אֲנַ֖חְנוּ, 9 letters). Words sharing gematria 414: in·the·house, in·the·house. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·my·bearing" (לְלִדְתִּ֔י), "also·the·woman" (גַּם־הָאִשָּׁ֣ה), "together" (יַחְדָּ֗ו). The root ילד appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·it·was" (root היה, 196x in I Kings); "in·the·house" (root בית, 191x in I Kings); "in·the·day" (root יום, 100x in I Kings). First appearance of the root אין ("nothing·border") in I Kings. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 7 and 8 words.
Metzudat David
There is no stranger with us , etc. To be a witness in the matter.
Malbim
(18 to the end of the chapter) The questions: Why did she repeat, “There is no stranger with us in the house,” except for the two of us in the house? Why did she first say “from me” and afterward “in my lap,” and why did it not say, “She lay beside me”? Why did it say, “And I rose in the morning and I looked in the morning”? Why did she say that she recognized that the dead one is not her son, and did not say that she recognized that the living one is her son? Why did the one seize upon the matter of her tongue, saying “my living son and your dead son,” and the other said the opposite, “your dead son and my living son”? Why did the king return their words a second time? What was the great wisdom in this judgment, since it is already a simple matter that a mother’s compassion is for her son? And what would he have done if the second woman had been a wise woman and had understood the ruse and had also sought that he revive him?
“And we are together” means: Do not think that we are sitting in one house, each in a separate room, for we are together, and there is no stranger with us in the room where we are. The additional phrase “besides the two of us” teaches that throughout the entire house, no person dwells there besides us, even in the other rooms.
And this woman’s child died in the night; because she overlay it.
verse value 2251
Insights
Verse structure: 7 words, 29 letters. The shortest word is "because" (אֲשֶׁ֥ר, 3 letters) and the longest is "son·of·the·woman" (בֶּן־הָאִשָּׁ֥ה, 6 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "lay·down" (שָׁכְבָ֖ה). 7 unique roots are used. Frequent roots: "because" (root אשר, 375x in I Kings); "upon·it" (root על, 127x in I Kings); "son·of·the·woman" (root בין, 107x in I Kings). The etnachta (major mid-verse pause) falls on 'night', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּ֛מׇת [and·he·died] (456) + בֶּן־הָאִשָּׁ֥ה [son·of·the·woman] (363) + הַזֹּ֖את [this] (413) + לָ֑יְלָה [night] (75) + אֲשֶׁ֥ר [because] (501) + שָׁכְבָ֖ה [lay·down] (327) + עָלָֽיו [upon·it] (116) = 2251.
Radak
"Which lay upon him." It appears that this is because she lay upon him when he died; for had he not died in that manner, but rather illness had preceded his death, this doubt would not have arisen, since other women would have visited him during his illness, and it would have become known to whom he belonged. Therefore, she said "which lay upon him."
Metzudat David
That she lay. His death was, on account of that she lay upon him and weighed upon him and he died. For if it were from illness, the visiting women would know whose son he was.
And she arose at midnight, and took my son from beside me, while your handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.
verse value 5289
Insights
Verse structure: 14 words, 69 letters. The shortest word is "that·dies" (הַמֵּ֖ת, 3 letters) and the longest is "and·laid·him" (וַתַּשְׁכִּיבֵ֖הוּ, 8 letters). 9 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·took" (וַתִּקַּ֧ח), "from·beside·me" (מֵאֶצְלִ֗י), "and·your·handmaid" (וַאֲמָֽתְךָ֙). The root שכב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "and·her·son" (root בנה, 66x in I Kings); "that·dies" (root מות, 59x in I Kings); "and·your·handmaid" (root אמה, 47x in I Kings). First appearance of the root בני ("my·son") in I Kings. First appearance of the root ישן ("sleeping") in I Kings. The etnachta (major mid-verse pause) falls on 'in·her·bosom', dividing the verse into phrases of 10 and 4 words. Full calculation: וַתָּ֩קׇם֩ [and·she·arose] (546) + בְּת֨וֹךְ [in·midst·of] (428) + הַלַּ֜יְלָה [night] (80) + וַתִּקַּ֧ח [and·took] (514) + אֶת־בְּנִ֣י [my·son] (463) + מֵאֶצְלִ֗י [from·beside·me] (171) + וַאֲמָֽתְךָ֙ [and·your·handmaid] (467) + יְשֵׁנָ֔ה [sleeping] (365) + וַתַּשְׁכִּיבֵ֖הוּ [and·laid·him] (749) + בְּחֵיקָ֑הּ [in·her·bosom] (125) + וְאֶת־בְּנָ֥הּ [and·her·son] (464) + הַמֵּ֖ת [that·dies] (445) + הִשְׁכִּ֥יבָה [she·laid] (342) + בְחֵיקִֽי [in·my·bosom] (130) = 5289.
Metzudat David
And your handmaid was sleeping. And I did not perceive the matter.
Malbim
“And she took my son from me”: This too was for her as proof that her son was not dead. For since the child’s death had occurred because his mother lay upon him (for thus she recognized in him the cause of his death), and her son had not been lying in her lap but merely beside her, it was only she who had laid him in her lap in order to deceive [people] into thinking that she had killed him.
And when I rose in the morning to give my child suck, behold, it was dead; but when I had looked well at it in the morning, behold, it was not my son, whom I did bear.’
verse value 3625
Insights
Verse structure: 13 words, 60 letters. The shortest word is "my·son" (בְנִ֖י, 3 letters) and the longest is "and·I·considered" (וָאֶתְבּוֹנֵ֤ן, 7 letters). Words sharing gematria 304: in·the·morning, in·the·morning. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "to·nurse" (לְהֵינִ֥יק), "and·behold·dead" (וְהִנֵּה־מֵ֑ת), "and·I·considered" (וָאֶתְבּוֹנֵ֤ן). The root בקר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "whom" (root אשר, 375x in I Kings); "not·was" (root היה, 196x in I Kings); "and·I·considered" (root בין, 107x in I Kings). The etnachta (major mid-verse pause) falls on 'and·behold·dead', dividing the verse into phrases of 5 and 8 words. Full calculation: וָאָקֻ֥ם [and·I·rose] (147) + בַּבֹּ֛קֶר [in·the·morning] (304) + לְהֵינִ֥יק [to·nurse] (205) + אֶת־בְּנִ֖י [my·son] (463) + וְהִנֵּה־מֵ֑ת [and·behold·dead] (506) + וָאֶתְבּוֹנֵ֤ן [and·I·considered] (515) + אֵלָיו֙ [at·it] (47) + בַּבֹּ֔קֶר [in·the·morning] (304) + וְהִנֵּ֛ה [and·behold] (66) + לֹא־הָיָ֥ה [not·was] (51) + בְנִ֖י [my·son] (62) + אֲשֶׁ֥ר [whom] (501) + יָלָֽדְתִּי [I·bore] (454) = 3625.
Rashi
"And I looked closely at him." I set my mind to look at him:
Radak
And I beheld. I gazed at its form in the morning:
Metzudat Zion
V'etbonan. A matter of gazing with great concentration; likewise (Isaiah 14:16) 'upon you they will gaze' (aleich yitbonenu):
Malbim
"And I rose in the morning, and I looked at him in the morning" — this means that immediately in the morning she perceived that he was not her son. Do not say that he had changed due to death, for she saw immediately. And she added, "And behold, my son, whom I bore, was not there." This implies two things: First, she recognized that the deceased was not her son; second, "whom I bore," because her son was born three days prior, and she recognized that this deceased child was one born now, for a newborn can already be distinguished from a three-day-old child. And behold, the main thrust of her claim relied on what she stated, that she recognized that the deceased was not her son. She did not also state that she recognized that the living one was her son, for regarding that one could say that perhaps both were similar in their facial features. But from the fact that she recognized that the deceased was different from her living son, it is clear that the living one is her son, for who did this to her to exchange her son, if not her companion, since no stranger was with them in the entire house? And furthermore, one cannot say to her that a thief came from outside and exchanged them, for no one from outside knew that she had given birth. Regarding this, she preceded and repeated her words: "I gave birth with her in the house, and it came to pass on the third day that this woman also gave birth, and we were together," meaning that no man from outside came there, and no person knew of the matter.
And the other woman said: ‘Nay; but the living is my son, and the dead is your son.’ And this said: ‘No; but the dead is your son, and the living is my son.’ Thus they spoke before the king.
verse value 4897
Insights
Verse structure: 20 words, 71 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·spoke" (וַתְּדַבֵּ֖רְנָה, 7 letters). Words sharing gematria 445: that·dies, that·dies. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "and·spoke" (וַתְּדַבֵּ֖רְנָה). The root בן appears 4 times in this verse. 12 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·she·said" (root אמר, 324x in I Kings); "and·spoke" (root דבר, 191x in I Kings). First appearance of the root חי ("the·living") in I Kings. The etnachta (major mid-verse pause) falls on 'the·living', dividing the verse into phrases of 17 and 3 words.
Radak
"And they spoke." These are the claims that they repeated and elaborated before the king, according to the custom of litigants, wherein each one repeats his claims in order to strengthen them, present them in a favorable light, and make them comprehensible to the judge.
Metzudat David
And they spoke. They were arguing about the matter.
Malbim
And the other woman said, “No; my son is the living one, and your son is the dead one.” And this one says, “No; your son is the dead one, and my son is the living one.” The Scripture records that in their speech, the defendant said in the language, “My son is the living one, and your son is the dead one,” and the plaintiff said the opposite, “Your son is the dead one, and my son is the living one.” And the general rule in language is that a person always places first that which is essential and delays that which is incidental. According to this, reason dictates that the woman who was precise to place first in her language “my son is the living one” had as her primary intent that the living one be her son. And the one who places first in her language “your son is the dead one” has as her primary intent that the dead one be her companion’s son, not that the living one be hers. From this, one could already understand and decide who is the mother. However, there is a reasoning that each one places first that which is essential to her in terms of argument and proof. For the plaintiff’s primary proof was from the fact that the dead one is not her son, from which she would deduce that the living one is her son, as stated above. And the defendant’s primary proof was from the fact that the living one is her son, from which she deduces that the dead one is her companion’s son. And each one placed first that which is the essential proof and evidence for her words. Nevertheless, Solomon understood with his wisdom that the one who says and places first “your son is the dead one” does so because this is her primary intent. For although in the first time she clarified her proofs she needed to place first that her companion’s son is the dead one, which is the essential proof, nevertheless, after she repeated this many times, as it is stated, “And they spoke before the king,” meaning that they spoke thus many times, and each time the plaintiff placed first “your son is the dead one” and “my son is the living one,” from this he discerned that her primary intent was only that neither she nor her companion have [a living child]. Therefore, she always places this first, for bringing the proof is only in the first instance. Not so in subsequent words; afterwards, each one places first that which is essential in his desire and heart, and what he wishes to win in the judgment. And this is what it says: (23) “And the king said, ‘This one says, “This is my son, the living one,” etc., and this one says, “No; your son is the dead one.”’” Now, he did not mention the plaintiff’s first words; rather, he began with the defendant’s words and then with what the plaintiff answered the second time, placing first “your son is the dead one” before “my son is the living one.” Upon this he based his foundation. For in her first claim, it was correct that she placed first that her companion’s son is the dead one, which is more appropriate, as stated above. But after her companion answered, “This is my son, the living one,” as if pointing with a finger, acknowledging and knowing that her son is the living one, she should have answered, “No; my son is the living one,” meaning that she knows this, for this is the primary thing she wishes to win in the judgment. And the way of litigants is that at the beginning of their claims, each one presents his proofs, and afterwards, when the case becomes complicated, each one details what he wishes to win in the judgment. And therefore, since at the end of her words she also placed first “your son is the dead one” before “my son is the living one,” it is clear that this is what she wishes to win, that the dead one be her companion’s son. And to clarify this, he said, “Bring me a sword,” for by this it will be clarified who wishes that he live and who will be content that he die. And so it was.
Then said the king: ‘The one says: This is my son that lives, and your son is the dead; and the other says: Nay; but your son is the dead, and my son is the living.’
verse value 3745
Insights
Verse structure: 16 words, 56 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·said" (וַיֹּ֣אמֶר, 5 letters). Words sharing gematria 641: saying, saying. 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "this·son" (זֶה־בְּנִ֥י). The root אמר 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); "but" (root כי, 94x in I Kings). The etnachta (major mid-verse pause) falls on 'that·dies', dividing the verse into phrases of 8 and 8 words.
Radak
And the king said, “This one says.” Our Sages of blessed memory said: From here we learn that a judge must restate the claims of the litigants, so that the parties to the dispute will hear that he has understood their arguments and that he will judge them on these very points.
Metzudat David
This one is saying. As though saying: what have I to do with the argument? The essence of the judgment is in the matter of the denial -- whose is the living child?
And the king said: ‘Fetch me a sword.’ And they brought a sword before the king.
verse value 1221
Insights
Verse structure: 8 words, 34 letters. The shortest word is "take" (קְח֣וּ, 3 letters) and the longest is "and·said" (וַיֹּ֥אמֶר, 5 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·me·a·sword" (לִי־חָ֑רֶב), "sword" (הַחֶ֖רֶב). The root מלך appears 2 times in this verse. 6 unique roots are used. Frequent roots: "king" (root מלך, 341x in I Kings); "and·said" (root אמר, 324x in I Kings); "and·they·brought" (root בוא, 109x in I Kings). The etnachta (major mid-verse pause) falls on 'to·me·a·sword', dividing the verse into phrases of 4 and 4 words. Full calculation: וַיֹּ֥אמֶר [and·said] (257) + הַמֶּ֖לֶךְ [king] (95) + קְח֣וּ [take] (114) + לִי־חָ֑רֶב [to·me·a·sword] (250) + וַיָּבִ֥אוּ [and·they·brought] (25) + הַחֶ֖רֶב [sword] (215) + לִפְנֵ֥י [to·face·of] (170) + הַמֶּֽלֶךְ [king] (95) = 1221.
And the king said: ‘Divide the living child in two, and give half to the one, and half to the other.’
verse value 3845
Insights
Verse structure: 11 words, 52 letters. The shortest word is "the·living" (הַחַ֖י, 3 letters) and the longest is "and·the·half" (וְאֶֽת־הַחֲצִ֖י, 7 letters). Words sharing gematria 439: to·one, to·one. 4 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "in·two" (לִשְׁנָ֑יִם), "and·put!" (וּתְנ֤וּ), "the·half" (אֶֽת־הַחֲצִי֙). The root חצי appears 2 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·put!" (root נתן, 113x in I Kings). First appearance of the root גזר ("cut") in I Kings. First appearance of the root חצי ("the·half") in I Kings. The etnachta (major mid-verse pause) falls on 'in·two', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + הַמֶּ֔לֶךְ [king] (95) + גִּזְר֛וּ [cut] (216) + אֶת־הַיֶּ֥לֶד [the·child] (450) + הַחַ֖י [the·living] (23) + לִשְׁנָ֑יִם [in·two] (430) + וּתְנ֤וּ [and·put!] (462) + אֶֽת־הַחֲצִי֙ [the·half] (514) + לְאַחַ֔ת [to·one] (439) + וְאֶֽת־הַחֲצִ֖י [and·the·half] (520) + לְאֶחָֽת [to·one] (439) = 3845.
Metzudat David
Cut in two. From their words the king recognized in his wisdom with whom the law was; and he said, to those sitting before him, that so it is the truth that one stole the living child. And to prove his words he made the examination.
Then spoke the woman whose the living child was to the king, for her heart yearned upon her son, and she said: ‘Oh, my lord, give her the living child, and in no wise slay it.’ But the other said: ‘It shall be neither mine nor yours; divide it.’
verse value 6976
Insights
Verse structure: 23 words, 105 letters. The shortest word is "if it please" (בִּ֣י, 2 letters) and the longest is "do·not·slay·him" (אַל־תְּמִיתֻ֑הוּ, 8 letters). Words sharing gematria 647: and·she·said, and·she·said. 6 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "for·yearned" (כִּֽי־נִכְמְר֣וּ), "her·compassions" (רַחֲמֶ֘יהָ֮), "upon·her·son" (עַל־בְּנָהּ֒). The root אמר appears 3 times in this verse. 18 unique roots are used. Frequent roots: "whose·son" (root אשר, 375x in I Kings); "and·she·said" (root אמר, 324x in I Kings); "it·will·be" (root היה, 196x in I Kings). First appearance of the root רחם ("her·compassions") in I Kings. The etnachta (major mid-verse pause) falls on 'do·not·slay·him', dividing the verse into phrases of 16 and 7 words.
Radak
“Neither for me nor for you shall it be.” And this was said, directed at those who grasp the sword: “Cut it off!” And the reason she did not take it after the other woman said, “Give it to her,” was that she knew [the other woman] was merciful toward him; she said this while thinking that the king would not give it to her.
Metzudat David
And to me , etc. For the essence of her intention was so that her companion not rejoice in the death of her son; for what does she have to nurse another woman's son? And when she heard that the king commanded to put him to death, she desired this more, for then her companion would no longer rejoice, and she would not nurse another woman's son. And the king discerned from the beginning in his mind that she would desire this more.
Metzudat Zion
Nichmaru. They were warmed; like (Lamentations 5:10) 'our skin was warmed like an oven, nichmaru' — and it denotes compassion; likewise (Genesis 43:30) 'his compassions were moved' (nichmaru rachamav):
Malbim
And the woman who said, “The living one is my son,” is the defendant, for she preceded in her words by mentioning the living child; she pleaded that he not be killed and that the infant be given to her companion. This was not because she admitted to her companion’s words, but rather because her heart was moved with compassion for her son. And this other woman is the plaintiff, for she preceded in her words by mentioning “your dead son.” She said, “Let it be neither mine nor yours,” meaning that since a dispute has already arisen regarding the child, he will always remain in doubt as to who his mother is, until it is not clearly established for either of us; therefore, “Cut it!” And by this, she revealed that the reason she consistently mentioned “your dead son” first was because this was her primary desire.
Then the king answered and said: ‘Give her the living child, and in no wise slay it: she is the mother thereof.’
verse value 2864
Insights
Verse structure: 11 words, 46 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "the·child" (אֶת־הַיָּל֣וּד, 7 letters). 1 word in this verse appears nowhere else in I Kings. Unique to this verse in I Kings (hapax): "you·shall·kill·him" (תְמִיתֻ֑הוּ). The root מות 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); "give·to·her" (root נתן, 113x in I Kings). The etnachta (major mid-verse pause) falls on 'you·shall·kill·him', dividing the verse into phrases of 9 and 2 words. Full calculation: וַיַּ֨עַן [and·he·answered] (136) + הַמֶּ֜לֶךְ [king] (95) + וַיֹּ֗אמֶר [and·said] (257) + תְּנוּ־לָהּ֙ [give·to·her] (491) + אֶת־הַיָּל֣וּד [the·child] (456) + הַחַ֔י [the·living] (23) + וְהָמֵ֖ת [and·to·put·to·death] (451) + לֹ֣א [not] (31) + תְמִיתֻ֑הוּ [you·shall·kill·him] (861) + הִ֖יא [she] (16) + אִמּֽוֹ [his·mother] (47) = 2864.
Rashi
It is his mother. A bat kol appeared and said: It is his mother (Makkot 23b).
Radak
"You shall not put him to death" (lo temitehu). The first [instance, in v. 26, spoken by the mother] reads "al temitehu" [do not put him to death] — a different word with the same meaning.
She is his mother. Since she shows compassion for him, and in the words of our Sages of blessed memory, a heavenly voice went forth and said: She is his mother.
Metzudat David
Give to her. To the woman who said 'Give to her the living child' etc.
She is his mother. Since she has compassion upon him.
Malbim
"And the king answered and said" — and by this he clarified what he had stated at the beginning of his words, to determine from the order of their speech who desired the child and who did not, and by this he rendered the verdict that she was the mother.
And all Israel heard of the judgment which the king had judged; and they feared the king; for they saw that the wisdom of God was in him, to do justice.
verse value 5707
Insights
Verse structure: 16 words, 73 letters. Notable word values: "God" (אֱלֹהִ֛ים) = 86, equal to Elohim. Verse gematria: 5707 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "all·Israel" (כׇל־יִשְׂרָאֵ֗ל, 7 letters). Words sharing gematria 95: king, king. 5 words in this verse appear nowhere else in I Kings. Unique to this verse in I Kings (hapax): "the·judgment" (אֶת־הַמִּשְׁפָּט֙), "judged" (שָׁפַ֣ט), "saw" (רָא֔וּ). The root משפט appears 2 times in this verse. 14 unique roots are used. Frequent roots: "which" (root אשר, 375x in I Kings); "king" (root מלך, 341x in I Kings); "to·do" (root עשה, 143x in I Kings). The etnachta (major mid-verse pause) falls on 'king', dividing the verse into phrases of 9 and 7 words.
Radak
"To execute justice." Therefore, people will fear him and refrain from doing evil, even in secret, because they see that through his great wisdom he will bring justice to light, as occurred in this very case.
Metzudat David
And they feared. Upon their seeing that in his wisdom he understands the hidden things of the heart.
To do judgment. To understand with whom the truth is, and to clarify it by means of an examination.
Malbim
And all Israel heard the judgment that He judged, in that they heard the quality of His judgment and in what manner He understood from the beginning with whom the justice lay; and they feared Him, in that they saw that the wisdom of God was within Him, to know what was in the heart of the litigant.
Rashi
Radak
Ralbag
Metzudat David
Malbim