1 Kings 1:9

1Ki 1:9 And Adonijah slew sheep and oxen and fat cattle by the stone of Zoheleth, which [is] by Enrogel, and called all his brethren the king’s sons, and all the men of Judah the king’s servants:

Ver. 9. And Adonijah slew sheep and oxen.] Hitherto all went ‘hail well’ with these gallants: and many a health, no doubt, was drunk to Adonijah: many a confident boast of their prosperous design, many a scorn of the despised faction of Solomon, &c. But the triumphing of the wicked is short. {Job 20:5} {See Trapp on "Job 20:5"}

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.

And Adonijah slew or sacrificed, LXX ejqusiasen. It was a sacrificial feast, like Absalom"s,. 2Sa_15:12 (where see Speaker"s note) Religious festivity, i.e., was the apparent object of their assembling: religion was invoked, not merely to cloke their designs, but to cement them together sheep and oxen and fat cattle by Hebrews with; same expression, 2Sa_20:8 the stone of Zoheleth, i.e. ,"the serpent" (Gesen.) "No satisfactory explanation has been given of this name" (Rawlinson). See Smith"s "Dict. Bible" sub voc., where the various interpretations are given. The stone, which served as "a natural altar for the sacrificial feast," the spring, which afforded "water for the necessary ablutions," and the situation with respect to the adjoining city recommended this place as a rendezvous which is by En-Rogel Jos_15:7 Jos_18:16; 2Sa_17:17. Perhaps "the spring of the spy." The Chald., Arab., and Syr. render "the spring, of the fuller the Orientals wash clothes, etc., by treading (rogel) them. Josephus says it was without the city, in the royal garden (ejn basilikw paradeisw). The authorities are divided between the "Fountain of the virgin" (Ain um ed-Deraj), and the "Well of Job" (Bir Eyub.) See the arguments in Bonar"s "Land of Promise," App. 5; Thomson"s "Land and Book," vol. 2 p. 528; and Mr. Grove"s Art. in Smith"s "Dict. Bib." Porter ("Handbook of Palestine") identifies En-Rogel with Bir Eyub without remark. There is much to be said on either side. The pool of Siloam ("Bib. Museum") has nothing in its favour and called all his brethren the king"s sons including, it would seem, even the elder sons of David and Bathsheba, who would bring up the number to fifteen. (1Ch_3:5) They too, if living, would naturally resent the preference of the youngest brother, and all the men of Judah, the king"s servants "all the Judeans who were serving at court, as being members of his own tribe" (Keil). The fierce jealousy between Ephraim and Judah would almost compel the king to surround himself with soldiers and attendants of the latter tribe. Some of the invited guests, no doubt, like Absalom"s two hundred, "went in their simplicity and knew not anything". (2Sa_15:11) Give therefore thy servant an understanding Heb. hearing. Cf. ver. 11 (Heb. "to hear judgment.") The idea is not docility, as the Vulg. (cor docile), but discrimination, penetration. Cf.; 2Sa_14:17 (Heb. Php_1:9, 10 (marg. heart i.e. , a judicial mind. The "hearing heart" was desired, not that it might "give heed to the law" (Keil), but to qualify him to Judge thy people The Hebrew king, like most ancient monarchs, was supreme judge as well as governor ("prince and judge," (Exo_5:14; and cf. Exo_18:16) The Jews desired a king that he might judge them. (1Sa_8:5) Their rulers so far had been purely "Judges" ( compare the Carthaginian name, suffetes. )

When they desired one who should, lead their armies, they still put his judicial functions in the first place (loc. cit. ver. 20). And what were the duties of a king in this respect, Absalom"s words (2Sa_15:4) show. In vers. 16-28 we see Solomon sitting as Chief Justice, that I may discern between good and bad i.e., right and wrong, true and false; cf.: Heb_5:14 for who is able to judge this thy so great Heb. heavy, i.e. , numerous; compare graves greges a people. The number of the Israelites at this period is referred to in 1Ki_4:20.

Vers. 9-13.

The wisdom of Solomon"s choice.

Solomon was never more kingly than when he made this choice. Subsequently he became enervated by prosperity, corrupted by heathen associations, etc., but now he ruled as a king over himself. The bright promise of life is often gradually overcast, till it ends in the gloom of a hopeless night. Examples from Scripture, e.g. , Saul the King, Esau. It is well to know the kind of choice that "pleased the Lord." In Solomon"s there was true wisdom, for it had these elements

I THE CHOICE WAS FOR THE GOOD OF OTHERS RATHER THAN FOR THE ADVANTAGE OF HIMSELF. It was not like asking for knowledge and wisdom that he might himself be admired as a sage. This followed, but this he did not seek. He wished to rule God"s people well for their good, and asked that he might do what was just in judgment, what was equitable in law. Such equity establishes any rule on a sure foundation. Our hold on India is chiefly due to the righteousness of our magistrates, and the trustworthiness of men like the Lawrences, Lord Mayo, etc. Natives would not hesitate to bring an action in one of our English law courts against an Englishman, so certain are they of even-handed justice. This Solomon sought, and the peace and prosperity of his kingdom (1Ki_4:25) arose from the fact that God gave it him. To ask God to make us wise and capable for the sake of others, is a prayer consonant with His will. Unselfishness is commended and exalted under the new dispensation as it never was under the old. Christ Himself came not to be ministered unto, but to minister, and to give His life "a ransom for many." The prayer of selfishness, greed, avarice, can never be put up in Christ"s name.

II THE CHOICE WAS MADE OF INWARD WORTH AND NOT OF OUTWARD SHOW. He did not ask for himself riches and honour. What will make us noble is always more readily given by God than what will make us wealthy. A wise father would rather that his son should be truthful than that he should win popularity among his schoolfellows by anything surreptitious and deceitful. So our heavenly Father cares little that we should make money, or win applause; but He cares much that we should be wise, and true, and loving; and these graces He will in no wise withhold from those who seek. Sometimes He answers our prayers for these inward blessings in modes we resent. The illness that throws us back upon Him, the failure that proves a man"s life does not consist in the abundance of things that he possesseth, etc., may work in us the peaceable fruits of righteousness. The Lord Jesus, who was at once the King of Glory and the village carpenter, showed us this; and in the inward gladness His disciples experienced amid their outward woes, we have confirmation of it. Show how, in New Testament history, and in the lives of the saints, the words which begin the Sermon on the Mount have been fulfilled. Blessedness of the highest kind comes to the poor in spirit, to them that mourn, to the meek, to them which do hunger and thirst after righteousness, to the merciful, to the pure in heart, to the peacemakers, and even to those who are persecuted for righteousness" sake.

III THE CHOICE MADE OF THE HIGHER BROUGHT WITH IT THE LOWER BLESSINGS, (Vers. 11-13) Because Solomon asked wisdom God gave him that, but added to it wealth and honour. If we ask grace to fulfil our mission, and rightly do our life work, our heavenly Father will see that we do not want for life"s necessities. "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The teaching of Christ (Mat_6:24-34) goes to show that a man who is chiefly concerned to please God need have no anxiety or care about lower things. If God feeds the birds, He will feed you; if He clothes the lilies, He will clothe you; if He gives the life, He will give the "meat" that is less than life. Ask God for the higher blessings: pardon, righteousness, reverence, wisdom, etc., and He will give you not only these, but all things necessary for us, and all the riches and honours that are good for us.

Solomon"s wisdom was great, but there has come into the world one greater than Solomon, more worthy far of our adoration and love. As the child in Nazareth, Jesus grew in wisdom, and in stature, and in favour with God and man. His wisdom was purer, deeper, truer than Solomon"s, because it was united with purity of life, with victory over sin, and with sacrifice of self. He is the true Shelomoh, "the Prince of Peace;" the true Jedidiah, "the well beloved of the Father;" and to Him now let us humbly bow the knee, as to One worthy to be exalted both as Prince and Saviour. A.R.

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

1:9 En-rogel (modern Bir Ayyub, “Job’s well”) lay south of Jerusalem at the intersection of the Kidron and Hinnom valleys. Earlier, it harbored David’s two informants, Jonathan and Ahimaaz, during Absalom’s rebellion (see 2 Sam 17:17).

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

Or, the fountains.

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

En-rogel--situated (Jos 15:7-10) east of Jerusalem, in a level place, just below the junction of the valley of Hinnom with that of Jehoshaphat. It is a very deep well, measuring one hundred twenty-five feet in depth; the water is sweet, but not very cold, and it is at times quite full to overflowing. The Orientals are fond of enjoying festive repasts in the open air at places which command the advantage of shade, water, and verdure; and those fetes champetres are not cold collations, but magnificent entertainments, the animals being killed and dressed on the spot. Adonijah's feast at En-rogel was one of this Oriental description, and it was on a large scale (Sa2 3:4-5; Sa2 5:14-16; Ch1 14:1-7). At the accession of a new king there were sacrifices offered (Sa1 11:15). But on such an occasion it was no less customary to entertain the grandees of the kingdom and even the populace in a public manner (1Ch. 12:23-40). There is the strongest probability that Adonijah's feast was purely political, to court popularity and secure a party to support his claim to the crown.

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 9. Slew sheep and oven] Making a royal feast, in reference to his inauguration. As he had Abiathar the priest with him, no doubt these animals were offered sacrificially, and then the guests fed on the flesh of the victims. He had not only a splendid feast, but a great sacrifice; and he gave by this a popular colour to his pretensions, by affecting to receive his authority from God.

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

(9) The stone of Zoheleth.—The meaning is uncertain. The derivation seems to be from a root, meaning to “crawl,” or “steal on.” Some interpreters render, the “stone of the serpents;” the Targums make it “the rolling stone;” other authorities “the stone of the conduit,” which would suit well its position as here described.

En-rogel.—“The spring of the fuller.” (See Jos_15:7; Jos_18:16; 2Sa_17:17.) Its proximity would be useful for the purposes of sacrifice; for it appears to be the only natural spring near Jerusalem, situated not far from Siloam.

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

9. Adonijah slew &c.] The verb is that which is constantly used for sacrificing. And here there was no doubt intended to be a certain solemnity connected with the feast held in honour of Adonijah’s proclamation. Beside its use in this chapter, where it is rendered ‘to slay’ in 1Ki_1:19; 1Ki_1:25, the verb is only so translated in 1Ki_19:21 of Elisha’s slaughter of his oxen, and 2Ki_23:20 of Josiah’s slaughter of the priests of the high places, both which acts partook of the nature of a solemn sacrifice.

by the stone of Zoheleth, which is by En-rogel] The name En-rogel signifies the ‘fountain of the fuller,’ a name probably given to it from the use to which the water was applied. They washed by stamping on the clothes with the foot (Heb. regel). From the other places where it is mentioned (Jos_15:7; Jos_18:16; 2Sa_17:17) it is clear that En-rogel lay on the south-east of Jerusalem, and formed one of the landmarks between the tribes of Judah and Benjamin. Attempts have been made to identify it with the ‘fountain of Job (or Joab),’ which is situate at the junction of the valleys of Kedron and Hinnom; while others are in favour of the ‘fountain of the Virgin,’ as it is now called, from whence comes the water to the pool of Siloam. It is in favour of the latter, that women still resort to it as a place for washing clothes. Of the ‘stone of Zoheleth’ we have no notice but in this passage.

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 Adonijah slew sheep and oxen and fat cattle,.... To make a feast of for those that were of his party, which was numerous, and some of them persons of the first rank, and therefore a large and elegant entertainment was provided for them:

by the stone of Zoheleth, which is by Enrogel; or the fullers' fountain, as the Targum, where the fullers washed their clothes, using their feet in doing it, from whence it had its name; and which they laid upon this stone for the water to drain out of them, "Zoheleth" signifying a slow motion of waters, or on which they beat them to get out the spots; the Targum calls it the stone of a watchtower, on which they could stand and look to a great distance; or, as Jarchi and Ben Gersom suggest, it was a large smooth stone, which young men used to come to, and cast to and fro to try and exercise their strength; it was, as Josephus (e) says, in or near the king's gardens:

and called all his brethren the king's sons: which David by his wives and concubines had in Hebron and Jerusalem; who were all younger than he, and so had not the pretension he had, and who might be displeased at the appointment of Solomon as well as he; see Ch1 3:4;

and all the men of Judah the king's servants; excepting those in Kg1 1:8.

(e) Antiqu. l. 7. c. 14. sect. 4.

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

Adonijah’s feast was probably of a sacrificial character, and intended to inaugurate him as king. Compare the “sacrifices” of Absalom 2Sa 15:12.

Zoheleth - No satisfactory explanation has been given of this name. Large blocks of stone always attract attention in the East, and receive names which are often drawn from some trivial circumstance. Sinai and Palestine are full of such “Hajars,” which correspond to the “Ebens” or “stones” of Holy Scripture. (Compare Gen 28:22; Jos 4:9; 1Sa 6:14.) For En-Rogel, see the margin reference.

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

Slain. Either for sacrifice, or simply for a feast; (Calmet) though it is probable that victims of peace would be offered, as on similar occasions, on which the guests would afterwards feast, 1 Kings xi. (Haydock) --- Rogel, east of Jerusalem, in the vale of Josaphat. (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).

Adonijah slew sheep and oxen and fat cattle; partly for a sacrifice; and partly for feasts, that he might engage God to be on his side, and draw a multitude of people after him.

By En-rogel, or, the fountain of Rogel, or, of the fuller; a place nigh to Jerusalem: see Jos 15:7; 18:16; 2Sa 17:17.

Called all his brethren the king’s sons; either because he knew they envied and were discontented with Solomon, and therefore would favour him; or that he might engage them so to do.

All the men of Judah the king’s servants; except these here excepted, 1Ki 1:10.

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

9. Adonijah slew sheep — “Thus also imitating Absalom, who, in order to cover his sin with the cloak of religion, and to ingratiate himself with those whom he invited to the banquet, began his rebellion with a sacrificial feast. 2Sa_15:12.” — Wordsworth.

Stone of Zoheleth — Hebrew, stone of the serpent, perhaps so called from the slaughter of a serpent by it. Or, stone of the conduit, so called from its proximity to some conduit where water flowed. It is identified by Mr. Ganneau with a rock in the Kedron valley near to the Fountain of the Virgin, which the Arabs still call Zehwele. Like the stone Ezel, (1Sa_20:19,) it was a spot familiar to the writer and his contemporaries.

Enrogel — Probably identical with the “Fountain of the Virgin,” in the valley of the Kedron. See note on Jos_15:7.

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

fattened calves

"calves that were given plenty of food so that they would be fat" or "young cows that were specially prepared for sacrifice"

stone of Zoheleth

This is a rocky area near Jerusalem. (See: How to Translate Names)

En Rogel

This was the name of a spring where people got water. (See: How to Translate Names)

all his brothers ... all the men

This is a generalization. (See: Hyperbole and Generalization)

all his brothers, the king's sons

These two phrases refer to the same people.

men of Judah, the king's servants

These two phrases refer to the same people.

translationWords

sacrifice

ewe

cow

cow

stone

brother

Judah

might

Solomon

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

And fattened [oxen]. Oxen which are [fattened by being] fed forcefully.

The stone of Zocheles. A huge stone used by the young men to test their strength by moving or dragging it. An expression similar to “moving [זוחלין]” water, or, “those that creep [זוחלי] on the earth.” [Targum] Yonoson rendered [אבן זוחלת as] אבן סכותא [=a lookout stone], upon which people stand and look far into the distance.

Ein-Rogel. [Targum] Yonoson rendered [עין רוגל as] עין קצרא, which is [a well] used by a clothes washer who would press the woolen clothes with his feet [=רגליו], by trampling [on them].

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.