1 Kings 1:33

1Ki 1:33 The king also said unto 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:

Ver. 33. Take with you the servants of your lord.] My guard, and the garrison soldiers that are at hand.

To ride upon mine own mule.] In token that I have transferred upon him the royal dignity. {Est 6:8}

And bring him down to Gihon.] The Chaldee hath it, To Siloe, where the waters ran softly and constantly. Hereby, saith Martyr, David would set forth his desire that Solomon’s reign might be mild and moderate, as also perpetuum et perenne, durable and longlasting.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

1Ki 1:33. Take with you the servants of your lord — His constant guards, the Cherethites and Pelethites, 1Ki 1:38. Cause Solomon to ride upon mine own mule — As a token that the royal dignity is transferred upon him, and that by my consent. The rest of David’s sons were wont to ride upon mules when they went abroad, 2Sa 13:29. And Absalom rode on a mule when he was hanged in the oak. But David had a mule peculiarly reserved for himself alone; on which Solomon’s being set, was considered as the beginning of his kingly power, no private person whatsoever being permitted to ride upon the king’s mule. “It was capital,” says Maimonides, “to ride on the king’s ass or mule, to sit upon his throne, or to handle his sceptre without his order.” On the contrary, it appears from the story of Mordecai, (Esther 6.,) that to have the honour to ride on the king’s beast by his appointment, was accounted the highest dignity among the Persians. Bring him down to Gihon — A little river or brook near Jerusalem, on the west side, which discharged itself into the brook Kidron, and in the Chaldee is called by its modern name, Siloa. If we may credit Maimonides, and other rabbis, the kings of the house of David were all obliged, to be anointed by the side of a fountain or river; which, they say, was the reason why David commanded his servants to bring his son down to Gihon, and anoint him there. Such a situation for anointing their kings, the Jews say, was chosen to show the perpetuity of their kingdom, because rivers run always, though the cities which they wash are continually decaying, and liable to destruction. But it is much more probable that this place was fixed on, because it was near Jerusalem, and a place of great resort, and capable of containing and displaying that numerous company, which David knew would follow Solomon thither. And being on the west side of the city, it was remote from Adonijah, who was inaugurated on the east side, and from his company, and therefore the people could assemble here without fear of tumults or bloodshed.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

1:33 Riding the king’s own mule was a sign of prestige. In an ancient text from Mari, King Zimri-Lim was advised that royal protocol would be served by his riding in a donkey cart. David’s sons rode mules (2 Sam 13:29; 18:9). Similarly Zechariah predicts that Israel’s king will come “riding on a donkey’s colt” (Zech 9:9), a prophecy fulfilled by Jesus (Matt 21:4-7; John 12:14-15). With Solomon mounted on David’s royal mule, the people would know that Solomon’s anointing as king had David’s blessing. • The Gihon Spring, just outside Jerusalem’s eastern slopes, was the city’s major water source. In this common gathering place, Solomon’s anointing would be well known, yet not visible to Adonijah’s supporters at En-rogel.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Meaning, the king’s servants and such as were of his guard.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

SOLOMON, BY DAVID'S APPOINTMENT, IS ANOINTED KING. (1Ki. 1:32-49)

cause Solomon my son to ride upon mine own mule--Directions were forthwith given for the immediate coronation of Solomon. A procession was to be formed by the "servants of their lord"--that is, the king's bodyguard. Mules were then used by all the princes (Sa2 13:29); but there was a state mule of which all subjects were forbidden, under pain of death, to make use, without special permission; so that its being granted to Solomon was a public declaration in his favor as the future king (see on Est 6:8-9).

bring him down to Gihon--a pool or fountain on the west of Jerusalem (see on Ch2 32:30), chosen as equally public for the counter proclamation.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 33. Take with you the servants of your lord] By these we may understand the kings guards, the guards of the city, the Cherethites and Pelethites, who were under the command of Benaiah; and in short, all the disposable force that was at hand.

Solomon - to ride upon mine own mule] No subject could use any thing that belonged to the prince, without forfeiting his life. As David offered Solomon to ride on his own mule, this was full evidence that he had appointed him his successor.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(33) Gihon (“breaking forth”) is clearly a place in the valley, under the walls of Jerusalem, mentioned as having a watercourse, or torrent, diverted by Heekiah in his preparation of the city for siege (2Ch_32:30), and as forming one end of a new wall “up to the fish gate,” built by Manasseh; but whether it is on the west of the city, near the present Jaffa gate, or (as seems more probable) on the south, at the end of the valley called the Tyropœon, running through the city, has been doubted. The Targums here read Siloam; and this agrees with the latter supposition, which is also supported by the proximity to Adonijah’s feast at En-rogel, implied in the narrative.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

33. Take with you the servants of your lord] Judging from a similar order given by David (2Sa_20:6-7) these words imply a considerable body of armed men. For there it is said that the servants comprised Joab’s men, and the Cherethites and the Pelethites and all the mighty men. Where Joab was of the other side it was needful to be prepared for fighting.

upon mine own mule] To ride in the chariot or on the beast which carried the king was a mark of special distinction. So Pharaoh (Gen_41:43) made Joseph ‘ride in the second chariot which he had.’ In like manner Jehonadab was taken (2Ki_10:16) into Jehu’s chariot, and Haman named as a special mark of honour that a man should be set on ‘the horse that the king rideth upon’ (Est_6:8).

bring him down to Gihon] From the direction here given this place must have been in the lower ground near Jerusalem. This agrees with the mention made of it in 2Ch_33:14, where it is said to be in the valley, by which word is probably meant the torrent bed of the brook Kedron, so that Gihon would be in the Valley of Jehoshaphat on the east of Jerusalem. Both parties chose a place where there was water (see 1Ki_5:9) for the anointing. Does this indicate that there was some purification connected with the act? At a later period there was an ‘upper’ and ‘lower’ pool at Gihon (2Ch_32:30).

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

And the king said unto them, take ye the servants of your lord,.... Meaning his own servants, his bodyguards, the Cherethites and Pelethites, as appears from Kg1 1:38; the Jews (a) from hence gather, that a king is superior to an high priest, since David calls himself the lord of Zadok the priest and Nathan the prophet:

and cause Solomon my son to ride upon mine own mule; for it seems on such a creature David used to ride, as did his sons; horses not being so common in Judea as they were afterwards. Some of the Jews (b) say it was not lawful to ride upon a mule, and that this case of David is to be excepted; for they pretend that this was a peculiar mule; and if the instance of his son urged, they reply, an argument from what kings and their sons used to do is of no force. Now this was one way of testifying that it was his will that Solomon should reign in his stead; for no private person might ride upon the beast the king was wont to ride on; this is now one of the Jewish canons (c),

"no one may ride on the king's horse, nor sit on his throne, nor use his sceptre:''

and bring him down to Gihon; a fountain near Jerusalem, on the west side of it, which flowed from Mount Gihon, Ch2 32:30; the same with Siloah according to the Targum, of which mention is made, Joh 9:7. The reason for this order is not easily given; whether it was to denote the peaceableness and gentleness of Solomon's government, the waters of Shiloah moving softly, Isa 8:6, or the spread, constancy, firmness, and perpetuity of it, as the Jews say (d), since the water of a fountain is ever running; or because there might be a concourse of people there, and so he would be anointed and proclaimed king in a public manner, and be attended to the city with great pomp and solemnity.

(a) Bemidbar Rabba, sect. 6. fol. 186. 3. (b) Vid. Bartenoram in Misn. Celaim, c. 8. sect. 1. (c) Misn. Sanhedrin, c. 2. sect. 5. (d) T. Bab. Horayot, fol. 12. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Mules and horses seem to have been first employed by the Israelites in the reign of David, and the use of the former was at first confined to great personages 2Sa 13:29; 2Sa 18:9. The rabbis tell us that it was death to ride on the king’s mule without his permission; and thus it would be the more evident to all that the proceedings with respect to Solomon had David’s sanction.

Gihon - Probably the ancient name of the valley called afterward the Tyropoeum, which ran from the present Damascus Gate, by Siloam, into the Kedron vale, having the temple hill, or true Zion, on the left, and on the right the modern Zion or ancient city of the Jebusites. The upper “source” of the “waters of Gihon,” which Hezekiah stopped (see the margin reference), was probably in the neighborhood of the Damascus Gate.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Lord, David. (Menochius) --- The Cerethi, and other life-guards, went under the command of their captain, Banaias, (Calmet) to repel any force that might disturb this solemn inauguration. (Haydock) --- Mule. None but the king was allowed to mount it. --- Gihon, a fountain, or place of public resort, on the west of Jerusalem. Ezechias brought its waters into the city, 2 Paralipomenon xxxii. 30. (Calmet) --- Adonias was at Rogel, on the east. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The servants of your Lord, i.e. my public officers, and my guards.

To ride upon mine own mule; as a token that the royal dignity is transferred upon Solomon, and that by my consent. Compare Gen 41:43; Est 6:8.

To Gihon; a river near Jerusalem, on the west side, as may be gathered from 2Ch 32:30, as En-rogel, where Adonijah was inaugurated, was on the east side. This place David chose, either as remote from Adonijah and his company, that so the people might go thither, and be there without fear of tumults or bloodshed; or to show that Solomon was chosen king in opposition to Adonijah; or because this was a place of great resort, and fit to receive and display that numerous company which he knew would follow Solomon thither; or that he might from thence return and make the more magnificent entrance into the city.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

33. Mine own mule — To ride upon the king’s mule was almost equivalent to being crowned. In the Eastern mind it was an honour ever associated with that of wearing the royal apparel and the crown. Thus Mordecai received the highest marks of honour the king of Persia could bestow. Est_6:8-9. See cut of mules and note. 2Sa_13:29.

Gihon — A reservoir at the head of the valley of Hinnom, about seven hundred yards northwest of the Yaffa gate of Jerusalem. Its length from east to west is about three hundred feet; its breadth about two hundred. This reservoir is, doubtless, identical with “the upper watercourse of Gihon,” or, more literally, “the outflow of the waters of the upper Gihon,” which, according to 2Ch_32:30, Hezekiah “brought straight down to the west side of the city of David.” At the present time, when in the rainy season this reservoir becomes full, its waters are conducted by an aqueduct to the vicinity of the Yaffa gate, and so to the pool of Hezekiah within the city. It is no valid objection to this view of the Gihon here named that it is on such high ground, as regards the city of David, that it would be incorrect to speak of bringing Solomon down to it, or coming up from it after him, (1Ki_1:35,) for any locality outside the holy city might be spoken of as down from that place, and from whatsoever quarter an Israelite came to Jerusalem he was accustomed to speak of it as a going up. Besides, being situated in the basin at the head of the Hinnom valley, it was naturally called “Gihon in the valley.” 2Ch_33:14. The “lower pool,” mentioned by Isaiah, (Isa_22:9,) is probably the large broken reservoir still seen lower down in the same valley, and on the west side of the city, called by the Arabs Birket es-Sultan.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

The king also said Heb. "And the king said," which is everyway preferable. The "also" is somewhat confusing, Take with you the servants i.e. , the Cherethites and Pelethites, ver. 38 of your lord, Hebrews lords ; probably a pluralis majestatis (of Gen_39:2; 2Ki_2:3, 2Ki_2:5, 2Ki_2:16) suggested to David by the usus loquendi of the court. This expression seems at first a strange periphrasis for "my servants." But David naturally adopts the language those around him were always using. See ver. 43; also 2Sa_11:11, and 20:6. Note: The latter passage, which refers to the king, has the plur.; the former, referring to Joab, the sing. and cause Solomon my son to ride upon mine own mule, lit., "the she mule" (the most prized in the East. Cf. Jud_1:5:10, Hebrews) "which is mine." This was not merely a mark of honour (Gen_41:43; Est_6:8, Est_6:9) but a public and very significant indication of David"s will respecting his successor. The populace would perceive at once who was destined to sit in David"s seat. "The Rabbins tell us that it was death to ride on the king"s mule without his permission" (Rawlinson). hDrpi, the fem. form is only found here and in vers. 38, 44. The mule would seem to have been a recent importation into Palestine we never read of them before the time of David and the Israelites were forbidden to breed them. (Lev_19:19) Their use, consequently, was naturally restricted to royal or distinguished personages. (2Sa_13:29) Wordsworth sees in the word a proof that David had not disobeyed God by multiplying horses to himself, and bring him down to Gihon. Not Gibeon, which Thenius most arbitrarily would substitute for the received text. Where was Gihon? The popular belief (accepted by Bahr and Keil, as well as by some geographers) is that it was in the valley of the Son of Hinnom, a part of which still bears the name of Gihon, i.e. , to the west of Jerusalem, and not far from the Jaffa gate. By many indeed the present Birket-es-Sultan is identified with the Lower Pool of Gihon. But others (Ferguson, Rawlinson, etc.) see in it the ancient name of the Tyropaeon. Scripture does not speak of it as a spring, though the "source of the waters of Gihon" is mentioned 2Ch_32:30, Hebrews The text shows that it was below the city ("bring him down upon Gihon," ver. 33. Cf. also ver. 40). 2Ch_33:14, speaks of "Gihon in the valley," where it is very noticeable that the word used is Nachal (i.e. Wady, watercourse) But this "is the word always employed for the valley of the Kedron, east of Jerusalem, the so called valley of Jehoshaphat; ge (ravine or glen) being as constantly employed for the valley of Hinnom, south and west of the town" (Grove," Dict. Bible," art. Gihon). It is also to be noticed that the text last cited mentions Gihon in connection with Ophel, which lies southeast of Jerusalem.. The Chald., Arab., and Syr. are probably right, therefore, in identifying Gihon here with Siloam (which lies at the foot of Ophel), in favour of which it may further be said that it would be admirably suited for David"s purpose of a counter demonstration and that whether En-Rogel is to be found at the Well of the Virgin or the Well of Job. Siloam is at no great distance from either, and quite within earshot, whereas the traditional Gihon is altogether out of the way. It must be borne in mind that this procession to and from Gihon was ordained, not because there was any special reason for anointing Solomon there for it was not a holy place but purely as a demonstration to the populace, and to checkmate the conspirators. It was probably a public place, and would accommodate a large concourse (Poole).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

On my personal mule. This will be a sign that he will reign and the beginning of [his] greatness, because a commoner is forbidden to ride on the king’s horse.

To Gichon. [Gichon] is the well of Shilo’ach. From this [episode is derived the custom] not to anoint the kings except at the well, to symbolize thereby that his kingship shall continue on and on.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.