1 Kings 1:34

1Ki 1:34 And let Zadok the priest and Nathan the prophet anoint him there king over Israel: and blow ye with the trumpet, and say, God save king Solomon.

Ver. 34. And let Zadok the priest and Nathan the prophet.] That the young king might learn betime to hearken to such, and to give them all due respect.

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 1:34. Let Zadok the priest and Nathan the prophet anoint him — That is, say the Jews, one of them poured out the oil, and the other anointed his head, drawing a circle round about it with oil, according to their maxim that their kings were anointed in the form of a crown, to denote their delegation to the royal dignity. It is of more importance to observe, that this unction signified not only the designation of the person anointed to his office, but the gifts and graces which were necessary to qualify him for it, and which, seeking them sincerely of God, he might expect to receive. “We do not find,” says Henry, “that Abiathar pretended to anoint Adonijah: he was made king by a feast, not by unction. Whom God calls, he will qualify, which was signified by the anointing: usurpers had it not. Christ signifies anointed, and he is the king whom God hath set upon his holy hill of Zion, according to the decree, Psa 2:6-7. Christians, also, are made to our God, and by him, kings, and they have an unction from the Holy One, 1Jn 2:20.”

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

1:34 Solomon’s anointing followed established protocol in being administered by a prophet (see 1 Sam 16:1-13). • Priests also played significant roles in royal matters, and the populace would welcome Zadok’s blessing. David later confirmed Solomon’s kingship in a public ceremony (1 Chr 29:22).

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

anoint him--done only in the case of a new dynasty or disputed succession (see on Sa1 16:13; Sa2 2:1).

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 34. Blow ye with the trumpet] After he has been anointed, make proclamation that he is king.

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

(34) Anoint him . . . king.—It is notable that of this solemn inauguration of royalty, marked emphatically as a religious consecration by the common phrase “the Lord’s anointed”—then especially in use (1Sa_16:6; 1Sa_24:6; 1Sa_26:9; 2Sa_1:14; 2Sa_19:21), though found also occasionally in the later books (Lam_4:20)—there is no mention of the tumultuous usurpation of Adonijah. Probably, as in the appointment of Saul and David himself, the right to anoint was recognised as belonging to the prophetic order (see 1Ki_19:16), inasmuch as it signified the outpouring of the Holy Spirit of the Lord. (Comp. Act_10:38.) Hence, in the absence of Nathan, it could not be attempted. In the case of David, such anointing had marked (1Sa_16:13) his first private designation for the kingdom by Samuel, and his public accession to royalty, first over Judah (2Sa_2:4), then over all Israel (2Sa_5:3).

The completeness of the old King’s provision is especially to be noticed. The “riding on the King’s mule,” attended by the body-guard, marked the royal sanction; the anointing, the sanction of priest and prophet; and the acclamation the adhesion of the people. Then are to follow the enthronement and homage.

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

34. anoint him there] The anointing was the most solemn portion of the ceremonies connected with the installation of a new king. We only read of its being done on some very marked occasions. Thus Saul, the first king, was anointed (1Sa_10:1), and David, the king of God’s own choice (1Sa_16:13); also when God orders the prophet Elijah to make provision for a new succession in Israel, Jehu is to be anointed (1Ki_19:16), which was done when the proper time came (2Ki_9:3; 2Ki_9:6); so Joash after his preservation was anointed by Jehoiada (2Ch_23:11). But though unmentioned it may have been performed in other cases. For ‘anointing’ is mentioned even in Jotham’s parable (Jdg_9:8), where the trees will choose them a king. The ceremony is intended to symbolize the outpouring of gifts from above upon the new monarch.

blow ye with the trumpet] Thus did Jehu’s companions after his anointing (2Ki_9:13); neither anointing nor the blowing of the trumpets has been mentioned in connexion with Adonijah’s faction. No doubt they wished to gain strength before making such a public display of what they were doing.

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 let Zadok the priest, and Nathan the prophet, anoint him there king over Israel,.... For it might be done by either of them, as the unctions of Saul and David show:

and blow ye the trumpet, and say, God save King Solomon; the blowing of the trumpet was to make it public; the proclamation of him as king was to be made by the sound of it, and the acclamation of the people was to express their concurrence with it, their loyal affection to the new king, and their hearty wishes for his health, prosperity, and long life.

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

Anoint him - Inauguration into each of the three offices (those of prophet, priest, and king) typical of the Messiah or Anointed One, was by anointing with oil. Divine appointment had already instituted the rite in connection with the kingly office 2Sa 2:4; but after Solomon we have no express mention of the anointing of kings, except in the three cases of Jehu, Joash, and Jehoahaz 2Ki 9:6; 2Ki 11:12; 2Ki 23:30, who were all appointed irregularly. At the time of the captivity, kings, whose anointing has not been related in the historical books, still bear the title of “the anointed of the Lord.” Lam 4:20; Psa 89:38, Psa 89:51.

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

Save, (Vavat.) "Live." May Solomon reign for many years. (Haydock)

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).

Anoint him there king; as they used to do where there was any thing new, or doubtful, or extraordinary in the succession, as 1Sa 10:1; 16:12,13; 1Ki 19:15,16; 2Ki 9:3. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which they, seeking them sincerely from God, might expect to receive.

Blow ye with the trumpet; to make the action more solemn, and glorious, and public.

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

And let Zadok the priest and Nathan the prophet Bahr sees in the fact that Nathan was associated with Zadok in the anointing, "the high significance David attributed to the prophetic office in Israel" But the prophets constantly performed this ceremony. Samuel anointed both Saul and David; Elisha anointed Jehu, (2Ki_9:1) and was commissioned to anoint Hazael (1Ki_19:15, 1Ki_19:16) anoint him the king, being a sacred personage, was set apart to the office, like the priest and prophet, by anointing. Saul was probably anointed twice. (1Sa_10:1 1Sa_11:15. Cf. 12:3) David was anointed thrice (1Sa_16:13; 2Sa_2:4 2Sa_5:3. Solomon was anointed twice. (ver. 39; 1Ch_29:22) The Rabbins have always held that subsequent kings were not anointed, where the succession was regular. But this opinion must be taken quantum valet. It is true that we only read of the anointing of Jehu, (2Ki_9:6) Joash (ibid. 1Ki_11:12) and Jehoahaz, (ibid. 1Ki 23:30) and that in these three cases the accession was irregular. But it is obvious that other kings may have been anointed as well, though the fact is not recorded. There would be no reason for recording it in ordinary cases It seems hardly likely, too, that any king would readily dispense with an ordinance which would so much strengthen his title there king over Israel: and blow ye with the trumpet the sound of the trumpet would almost seem to have been a necessary accompaniment of coronations, or the proclamation of a new king. (See 2Sa_15:10; 2Ki_9:13 2Ki_11:14) and say, God cave king Solomon. See on ver. 25.

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

Anoint - As they used to do where there was any thing new or extraordinary in the succession. And this unction signified both the designation of the persons to the office, and the gifts and graces which were necessary for their office, and which, they, seeking them sincerely from God, might expect to receive.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

The blowing of the trumpet and the cry "Long live the king" (cf. Sa1 10:24) were to serve as a solemn proclamation after the anointing had taken place.

Keil & Delitzsch — Biblical Commentary on the Old Testament (1861–1891) — public domain (CC PDM 1.0). Text via the HelloAO Bible API. (Old Testament only.)

And he shall be anointed. He places the oil between his eyelids in the form of a crown.

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.