Poole on 1 Kings 2:13-25: The Execution of Adonijah

[1014 BC]  Verse 13:[1]  And Adonijah the son of Haggith came to Bath-sheba the mother of Solomon.  And she said, Comest thou peaceably?  And he said, Peaceably.

[Peaceably, etc.?]  Hebrew:  Whether peace (or, with peace) is thy coming?[2] (Piscator).  With good reason was she able to doubt it; because he had been cast down from the kingdom by her (Menochius).  Hast thou come for the sake of peace? (Vatablus).

Comest thou peaceably, or with some evil design upon me or my son? which she might well surmise, knowing his ambition and envy at Solomon, and his hatred against her, as the chief occasion of his dejection.

Verse 14:[3]  He said moreover, I have somewhat to say unto thee.  And she said, Say on.

[I have a word toward thee, ‎דָּבָ֥ר לִ֖י אֵלָ֑יִךְ]  There is a word to me toward thee (Pagnine, Piscator).  There is something to me that I would say to thee (Piscator).  He approaches the woman (as the Devil did Eve):  for he thought women to be inclined toward mercy, and easily to be deceived, and agreeable in the presence of men (Martyr).

Verse 15:[4]  And he said, Thou knowest that the kingdom was (1 Kings 1:5) mine, and that all Israel set their faces on me, that I should reign:  howbeit the kingdom is turned about, and is become my brother’s:  for (1 Chron. 22:9, 10; 28:5-7; Prov. 21:30; Dan. 2:21) it was his from the LORD.

[The kingdom was mine]  By right of primogeniture and election (Menochius).  But this would appear to alienate the mind of the Queen, more than to warm it; nevertheless, no matter the manner, he is seeking mercy, which was accustomed to be bestowed upon those that have been moved from their place; and he seeks to have the inflicted injury made up by this boon (Martyr).

The kingdom was mine, both by birthright and by actual inauguration.  It seems he could not yet forget his pretence to the crown, nor his ambition for it, but continues his claim; which, it seems, Solomon did apprehend and resent, though Bath-sheba did not; the wives and concubines of the late king being reputed to appertain to the successor.  See 2 Samuel 12:8.

[All Israel had put me in charge, etc.]  Hebrew:  upon me all Israel had set their face[5] (Piscator), or, they had cast their eyes upon me, hoping and expecting me to be King (Vatablus).

All Israel set their faces on me; they looked upon me as their king, and David’s successor, expecting that David should confirm my election.  The kingdom is turned about; translated from me to him, by the vicissitude of human affairs, and the changeable humour of the people.

[For, from the Lord]  That is, with Jehovah willing and commanding (Vatablus).

[It was appointed to him, ‎הָ֥יְתָה לּֽוֹ׃]  Was accomplished (understanding, that [Vatablus]) to him (Vatablus, Piscator).  So that he might not be thought to resent this, he both posited the title of brother, and inscribed God as the author of the matter.  Such is that saying:  …thine is Lavinia as wife:  pursue not thine hatred any longer[6] (Grotius).  He pretends to believe this, lest he should appear again to aspire to the kingdom.  He speaks the truth, but not truly (Martyr).

It was his from the Lord; either, first, By God’s providence so disposing David’s mind, and the people’s hearts.  Or rather, secondly, By God’s appointment and particular designation, wherein he would seem to acquiesce; which he mentions, not that he made any conscience of it, or had any regard to it; but only that by this pretence he might deceive both her and Solomon, as if he were far from any design of usurping the kingdom.

Verse 16:[7]  And now I ask one petition of thee, deny me not (Heb. turn not away my face;[8] Ps. 132:10[9]).  And she said unto him, Say on.

[Confuse not my face, ‎אַל־תָּשִׁ֖בִי אֶת־פָּנָ֑י]  Avert not (Munster) (or cause not to avert[10] [Montanus]) my face (Septuagint, Syriac, thus Junius and Tremellius, Piscator).  Cause not to turn back, etc. (Jonathan, Pagnine, Vatablus), that is, reject me not, neither thrust me away, nor send me away empty, as it were; the contrary of this is to lift up the face of someone;[11] that is, deny me not:  do not cast me aside after the manner of those refusing (Vatablus).  Refuse not, etc. (Tigurinus); reject not (Junius); repulse me not (Arabic).

Deny me not; Hebrew, do not turn away my face, that is, do not send me out of thy presence sad or ashamed.  Compare 2 Chronicles 6:42;[12] Psalm 132:10.

Verse 17:[13]  And he said, Speak, I pray thee, unto Solomon the king, (for he will not say thee nay,) that he give me (1 Kings 1:3, 4) Abishag the Shunammite to wife.

[That he give to me Abishag]  There were women enough in Judah; but he wanted this particular woman, because she had been the King’s.  However, the custom of the Hebrews did not allow, either those that had been in Royal service to attach themselves to the service of anyone other than the King’s successor: or those that had been wives or concubines of the King to be joined to a private person.  Therefore, he, desiring this particular one, shows that the right to the kingdom pertains to him; and he tests the resolution of Solomon, so that, should he concede this to him out of youthful fear, he might then dare greater things.  But he makes his approach to a woman, as ignorant of matters pertaining to rule, so also favorably disposed to romance (Grotius).

He give me Abishag the Shunammite to wife:  Which though it was against a positive law of God, Leviticus 18:7, yet either Adonijah might be ignorant of it, being a man more studied in the affairs of the court than in the book of God; or might think her not concerned in it, because David knew her not, 1 Kings 1:4.

Verse 18:[14]  And Bath-sheba said, Well; I will speak for thee unto the king.

Verse 19:[15]  Bath-sheba therefore went unto king Solomon, to speak unto him for Adonijah.  And the king rose up to meet her, and (Ex. 20:12) bowed himself unto her, and sat down on his throne, and caused a seat to be set for the king’s mother; (see Ps. 45:9) and she sat on his right hand.

[The king rose up, and bowed, etc.]  Having the highest regard for his mother.  Among the Persians it was an impiety to sit in the presence of one’s mother; whence Alexander was unwilling to sit, before Darius’ mother, Sisygambis (whom he was honoring with filial piety), gave the nod:[16]  Curtius’ History of Alexander the Great[17] 5 (Serarius).

[A throne for the mother of the king]  That is, for his mother.  The antecedent in the place of a relative.  ‎כִּסֵּא/seat/throne (Vatablus).

[She sat on his right hand]  Which place is the most honorable after the place of the king.  See what things are said on Matthew 20:21 (Grotius).

She sat on his right hand:  The most honourable place next to the king’s.  See 2 Chronicles 18:18; Nehemiah 8:4; Psalm 45:9; Matthew 20:21.

Verse 20:[18]  Then she said, I desire one small petition of thee; I pray thee, say me not nay.  And the king said unto her, Ask on, my mother:  for I will not say thee nay.

One small petition; so she esteemed it, because she did not perceive his design in it; and as for that law, Leviticus 18:7, she might apprehend, that because David knew her not, it was only a contract for marriage, and therefore no impediment of her marriage to any other after his death; which also is the opinion of some of the late learned Hebrew doctors.

[It is not a pious act for me to turn thy face away]  With the shame and sorrow of one rebuffed; as if either I loved thee but little, or would charge thee with foolishness, because thou hast requested things that are not able to be granted (Menochius).  While he promises all things, a limitation is understood, if she asked things honest (Martyr), as far as piety will allow; for, as it is found in the Sixth Book of Law,[19] In a general grant of right, those things are not included which one would likely not have granted (Serarius).

I will not say thee nay; supposing thy request be but small, as thou sayest it is, and not unlawful, nor injurious to myself or others.

Verse 21:[20]  And she said, Let Abishag the Shunammite be given to Adonijah thy brother to wife.

[Let Abishag be given]  Question:  How does Adonijah dare to ask for the wife of his father contrary to Leviticus 18:7?  Responses:  1.  Either he was ignorant of that law; or, blinded by love or ambition, he paid little attention to it (Lapide).  2.  In that passage it is only forbidden to marry a woman known by one’s father.  But Abishag was not known by David (Josephus and Cajetan and Serarius in Lapide); and so it appears that there was only a betrothal between them, from which no matrimonial impediment arises, etc.  Whence Kimchi affirms, that Abishag was able to be taken to wife by sons or brothers (Martyr).  [Other completely deny that she was the wife of David, as was previously noted.]

Thy brother, by the father’s side, whom brotherly affection and relation obligeth thee to gratify, at least, in small things.

Verse 22:[21]  And king Solomon answered and said unto his mother, And why dost thou ask Abishag the Shunammite for Adonijah? ask for him the kingdom also; for he is mine elder brother; even for him, and for (1 Kings 1:7) Abiathar the priest, and for Joab the son of Zeruiah.

[Ask for him the kingdom also]  That is to say, Adonijah was not disagreeable to the people, with an attractive and noble bearing, which endears the multitude (Tirinus); this one thing is lacking to him, marriage to Abishag (Menochius, similarly Tirinus), recently queen, and altogether pleasing to the people because of her beauty and honest manners (Tirinus out of Sanchez).

Ask for him the kingdom also: his design is not upon Abishag, but upon the kingdom; which, by this means, he thinks to recover; partly because she was the last king’s wife, or concubine, which might strengthen his pretence to the crown; see 2 Samuel 3:7; 12:8; 16:21; and partly because by her eminent beauty, and near relation to David, she had a powerful interest in the court.  Question:  Was not this too harsh a censure, and the following punishment of it too severe?  Answer 1.  That Adonijah had such a design is very probable, both from his temper, for he was an aspiring and designing man, and highly discontented with Solomon’s government, and desirous of a change; and from the nature of the thing, because he would not have made so daring and presumptuous a request, if he had not some great design in it.  2.  It is very likely from the following words, though not expressed, that he, and Joab, and Abiathar were engaged in some design against Solomon, and that Solomon had got information of it; and therefore he did and might reasonably take this for an indication, and the first overt act of his treason.  3.  Solomon did not pardon Adonijah’s treason simply and absolutely, but upon condition that he carried himself worthily, 1 Kings 1:52; and this being confessedly a bold and unworthy action, and arguing more confidence and presumption than became him, and carrying in it the appearance and intention of an incestuous marriage, he might justly revive his guilt, and take this occasion to execute the sentence which he formerly deserved.  If it be said, That it is very improbable that Adonijah should expect to get the kingdom from Solomon, who was so firmly established in it with universal applause; it may be answered, That Adonijah was not the only man that hath fed himself with vain hopes, and engaged himself in high and treasonable designs, where to other wise men there was but little likelihood of success; and that he might now be only laying the foundation of what he further intended, when he saw a fit time, and getting a pretence for his future attempts upon the crown; either when Solomon should lose the people’s affections, as David had done; or when Solomon should die, which also Adonijah might secretly procure and hasten; and he had only Solomon’s young and tender son to contest with.  All which, and many other things, Solomon in his great wisdom might easily discern; yea, or have some secret intelligence of, though it be not recorded.

[He is my elder brother]  The right of primogeniture supports him, which was the common, and, as it were, natural, law of the nations; now, the Israelites were seeking a King, of which sort the nations had[22] (Sanchez).

He is mine elder brother; he looks upon the kingdom as his by nature and birthright, and the law of nations; and therefore he may seek to recover his own, and to cast me out as a usurper.

[And he has Abiathar, etc., ‎וְלוֹ וּלְאֶבְיָתָר הַכֹּהֵן וּלְיוֹאָב בֶּן־צְרוּיָה׃]  And for him, and for Abiathar, etc., and for Joab, etc. (Montanus).  Repeat ἀπὸ κοινοῦ, from what is common:  ask the kingdom (Piscator, thus Vatablus, Jerome in Mariana, English).  That is to say, he is not only in asking the kingdom in this way:  but at the same time Abiathar and Joab are asking it for him; that is, at their instigation he sets forth this petition (Piscator out of Junius).  But not one of these attends to the Hebrew expression; the Hebrew expression was best understood by Jonathan, who renders it thus, were not they in counsel, he, and Abiathar, etc., and by the Septuagint, which renders it a little more plainly, and to him Abiathar, etc., and to him Joab, etc., was an ἑταῖρος/associate.  There is a common expression, What to me and to thee?[23] and וְלָךְ לִי אֵין, there is not to me and to thee; that is, there is nothing of the matter to me with thee, no communion.  So in this place, and to him and to Abiathar, etc., that is, to him with Abiathar, etc., is the matter.  They are associates, and share common counsels (Dieu, similarly Kimchi in Dieu).  And to him is counsel and Abiathar (Vatablus in Dieu).  He thought that there was an ellipsis of the word עֵצָה/counsel, because he did not understand the expression (Dieu).  He has for himself (or on his side [Tigurinus]) Abiathar, etc. (Syriac, Arabic, Munster, Tigurinus).  This is not a poor rendering (Dieu).  Helped by their counsel and relying upon their authority, he is laying a stepping-stone to the kingdom, unless I stand resolutely against him (Grotius).

And for Abiathar and for Joab; who have all a hand in the plot, though he alone appear in it; which appears the more likely, because of Solomon proceeding against them all at the same time, as appears in the following verses.

Verse 23:[24]  Then king Solomon sware by the LORD, saying, (Ruth 1:17) God do so to me, and more also, if Adonijah have not spoken this word against his own life.

[He swore, etc.]  So that he might all the more readily repel all intercession of others, he shuts off any approach for pardon (Sanchez).

Sware by the Lord; once here, and again, verse 24; which he did to oblige himself irrevocably to it, and to prevent all intercessions for his life, it being of so great importance to him.

[Because upon or against his own soul[25] (thus the Septuagint, Jonathan, Pagnine, Tigurinus, Montanus, Munster, Piscator)]  But the expression is ἀνώμαλος/irregular:  כִּי/because in the place of לֹא אִם, if not, or unless.  Thus in 1 Samuel 14:44;[26] likewise in 2 Samuel 3:9.[27]  And in 2 Samuel 3:35 is foundכִּי אִם, for if, in a negative oath[28] (Piscator).  If not against his life, etc. (Syriac); that against his life, etc. (Junius and Tremellius), that is, unto his own hurt (Vatablus, Menochius, similarly Estius).  [The Arabic renders it quite differently:  for in this matter Adonijah intends nothing less than my death, as if in the place of ‎בְנַפְשׁוֹ, against his life, he had read ‎בְנַפְשִׁי, against my life, with an easy slip from י to ו.]  This execration is to be understood conditionally, and that in a twofold way, either, 1.  if he did not speak this against his life; or, 2.  if I take not vengeance upon Adonijah, who spoke this against his life (Estius).

Verse 24:[29]  Now therefore, as the LORD liveth, which hath established me, and set me on the throne of David my father, and who hath made me an house, as he (2 Sam. 7:11, 13; 1 Chron. 22:10) promised, Adonijah shall be put to death this day.

Which hath established me, etc.:  Though Adonijah be my elder brother, yet I have an undoubted right and title to the crown, and that from the promise and appointment of that God who disposeth of all kingdoms, and especially this of Israel, to whom he pleaseth; and therefore Adonijah in this and his former attempt is guilty of treason against me, and of rebellion against God.

[He made for me a house]  That is, He gave a family illustrious and distinguished (Vatablus), or royal (Menochius, similarly Munster).

Who hath made me an house; either, 1.  Who hath given me posterity, as that phrase is used, Exodus 1:21, and elsewhere; for Rehoboam most probably was born before this time, by comparing 1 Kings 14:21.  Or rather, 2.  Who hath established me in the house and throne of David; which he thus expresseth, to signify, that God hath fulfilled in and to him that promise which he made to David, in 2 Samuel 7:11, where the same phrase is used, and where it doth not so much signify the giving of David posterity, which he had sufficiently before that time, as the settlement of the crown in him and his seed.

[Because (or for [Piscator]) he shall be put to death today[30]]  That כִּי is dependent upon the words of the oath; that is to say, as it is true, that Jehovah lives; so it is also true, that he shall die, etc. (Piscator).  Question:  Whether rightly, and for what reason?  Responses:  1.  Some accuse Solomon of injustice and cruelty, because from a slight suspicion he kills his brother as if guilty of high treason.  2.  Others think that he acted lawfully; and Salian[31] attributes this to divine inspiration, which, as it revealed the plot to him, so it suggested consent to kill him immediately:  Certainly Solomon is nowhere reprehended in Scripture on that account (Menochius).  3.  Still others assign a cause to the killing, that he sought an incestuous marriage.  That crime was punished by death, Leviticus 18; 20.  That does not satisfy:  1.  When Solomon convicts Adonijah, he does not even touch upon this crime.  2.  Neither would Abiathar have been the author of that counsel, if the matter had been abominable, and forbidden by the laws.  3.  The Law inflicts punishment on one abusing the wife of his father, not on one merely asking.  But the judgment of Solomon appears impetuous.  Adonijah is not heard; no witnesses are present.  Perhaps at that time, just as it is today, in the crime offended Majesty, circumstantial evidences were accepted in the place of full proofs, especially when delay is dangerous, as it appears to have been the case.  It was also evident that Bath-sheba was suborned by him; or perhaps the process of this judgment is not related in Sacred Scripture (Martyr).  4.  He is punished for sedition (Martyr, similarly Grotius, Sanchez, Lyra, Piscator, Vatablus, etc.).  Should Abishag be given to him, all would understand that the Kingdom pertains to him.  The Hebrews also say that it was not lawful for anyone to touch a woman that had lain with the King, unless he were King (Vatablus).

Adonijah shall be put to death this day; for he knew delays were dangerous in matters of that nature.

[1014 BC]  Verse 25:[32]  And king Solomon sent by the hand of Benaiah the son of Jehoiada; and he fell upon him that he died.

[He sent by the hand of Benaiah, etc.]  In nearly the same way Romulus killed Remus through the centurion Fabius Celer.[33]  Now, just as at Rome at that time all things were governed personally by the Kings, so also among the Hebrews.  See 2 Samuel 1:15; 1 Kings 22:46.  But nothing is safer in civil dissensions than haste, when action is more needful than consultation, Tacitus’ Histories 1.  There are those things do not admit delay, not out of haste to punish, but for the sake of preventing danger:  Digest[34] 28:3.  The law do not command that they be waited for, for anyone who choose to wait must suffer an unjust punishment before he can exact a just one, as Cicero says In Defense of Milo (Grotius).  Of old Princes exacted punishments through soldiers and bodyguards, 1 Samuel 22; 2 Samuel 1; 4; Daniel 2:14.  Thus Herod sent a member of the guard to behead John[35] (Sanchez).  It does not appear that in those times use was made of executioners, but princes themselves were executing judgment upon the guilty.  Thus Gideon, Judges 8; and Doeg, etc. (Martyr on verse 29).

By the hand of Benaiah, etc.:  For the execution of justice was not then committed to obscure persons, as now it is; but to persons of great honour and authority.  See Judges 8:21; 1 Samuel 22:18; 2 Samuel 1:15; 4:12.  He fell upon him with a sword, or other instrument of death; as below, 1 Kings 2:32, 34, 46.

[1] Hebrew:  ‎וַיָּבֹ֞א אֲדֹנִיָּ֣הוּ בֶן־חַגֵּ֗ית אֶל־בַּת־שֶׁ֙בַע֙ אֵם־שְׁלֹמֹ֔ה וַתֹּ֖אמֶר הֲשָׁל֣וֹם בֹּאֶ֑ךָ וַיֹּ֖אמֶר שָׁלֽוֹם׃

[2] Hebrew:  ‎הֲשָׁל֣וֹם בֹּאֶ֑ךָ.

[3] Hebrew:  ‎וַיֹּ֕אמֶר דָּבָ֥ר לִ֖י אֵלָ֑יִךְ וַתֹּ֖אמֶר דַּבֵּֽר׃

[4] Hebrew: ‎ויֹּ֗אמֶר אַ֤תְּ יָדַ֙עַתְּ֙ כִּי־לִי֙ הָיְתָ֣ה הַמְּלוּכָ֔ה וְעָלַ֞י שָׂ֧מוּ כָֽל־יִשְׂרָאֵ֛ל פְּנֵיהֶ֖ם לִמְלֹ֑ךְ וַתִּסֹּ֤ב הַמְּלוּכָה֙ וַתְּהִ֣י לְאָחִ֔י כִּ֥י מֵיְהוָ֖ה הָ֥יְתָה לּֽוֹ׃

[5] Hebrew:  ‎וְעָלַ֞י שָׂ֧מוּ כָֽל־יִשְׂרָאֵ֛ל פְּנֵיהֶ֖ם.

[6] Æneid 12:936, 937.  King Latinus had promised his daughter, Lavinia, to Æneas, but Turnus, her betrothed opposes it.  There is an attempt to settle the conflict by single combat.  Turnus is wounded in the thigh, acknowledges defeat, and in his plea for mercy, concedes Lavinia to Æneas as wife.

[7] Hebrew: ‎וְעַתָּ֗ה שְׁאֵלָ֤ה אַחַת֙ אָֽנֹכִי֙ שֹׁאֵ֣ל מֵֽאִתָּ֔ךְ אַל־תָּשִׁ֖בִי אֶת־פָּנָ֑י וַתֹּ֥אמֶר אֵלָ֖יו דַּבֵּֽר׃

[8] Hebrew:  ‎אַל־תָּשִׁ֖בִי אֶת־פָּנָ֑י.

[9] Psalm 132:10:  “For thy servant David’s sake turn not away the face of thine anointed (‎אַל־תָּ֜שֵׁ֗ב פְּנֵ֣י מְשִׁיחֶֽךָ׃).”

[10] The Hiphil conjugation frequently conveys a causal sense.

[11] See, for example, Genesis 40:13; 2 Kings 25:27; Job 10:15.

[12] 2 Chronicles 6:42:  “O Lord God, turn not away the face of thine anointed (אַל־תָּשֵׁ֖ב פְּנֵ֣י מְשִׁיחֶ֑יךָ):  remember the mercies of David thy servant.”

[13] Hebrew:  ‎וַיֹּ֗אמֶר אִמְרִי־נָא֙ לִשְׁלֹמֹ֣ה הַמֶּ֔לֶךְ כִּ֥י לֹֽא־יָשִׁ֖יב אֶת־פָּנָ֑יִךְ וְיִתֶּן־לִ֛י אֶת־אֲבִישַׁ֥ג הַשּׁוּנַמִּ֖ית לְאִשָּֽׁה׃

[14] Hebrew:  ‎וַתֹּ֥אמֶר בַּת־שֶׁ֖בַע ט֑וֹב אָנֹכִ֕י אֲדַבֵּ֥ר עָלֶ֖יךָ אֶל־הַמֶּֽלֶךְ׃

[15] Hebrew: וַתָּבֹ֤א בַת־שֶׁ֙בַע֙ אֶל־הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה לְדַבֶּר־ל֖וֹ עַל־אֲדֹנִיָּ֑הוּ וַיָּקָם֩ הַמֶּ֙לֶךְ לִקְרָאתָ֜הּ וַיִּשְׁתַּ֣חוּ לָ֗הּ וַיֵּ֙שֶׁב֙ עַל־כִּסְא֔וֹ וַיָּ֤שֶׂם כִּסֵּא֙ לְאֵ֣ם הַמֶּ֔לֶךְ וַתֵּ֖שֶׁב לִֽימִינֽוֹ׃

[16] Alexander captured the Persian royal family, but he nevertheless treated Sisygambis, mother of Darius III, with deference and respect.

[17] Quintus Curtius Rufus (died 53) was a Roman and a historian.  History of Alexander the Great is his only surviving work.

[18] Hebrew: ‎וַתֹּ֗אמֶר שְׁאֵלָ֙ה אַחַ֤ת קְטַנָּה֙ אָֽנֹכִי֙ שֹׁאֶ֣לֶת מֵֽאִתָּ֔ךְ אַל־תָּ֖שֶׁב אֶת־פָּנָ֑י וַיֹּֽאמֶר־לָ֤הּ הַמֶּ֙לֶךְ֙ שַׁאֲלִ֣י אִמִּ֔י כִּ֥י לֹֽא־אָשִׁ֖יב אֶת־פָּנָֽיִךְ׃

[19] “Rule 81”.  The Sixth Book of Decretals is a major collection of Canon Law, promulgated by Boniface the VIII in 1298, superseding the outdated Five Books of Decretals of Gregory IX (1234), and clarifying which intervening laws were universally binding.

[20] Hebrew:  ‎וַתֹּ֕אמֶר יֻתַּ֖ן אֶת־אֲבִישַׁ֣ג הַשֻּׁנַמִּ֑ית לַאֲדֹנִיָּ֥הוּ אָחִ֖יךָ לְאִשָּֽׁה׃

[21] Hebrew:  וַיַּעַן֩ הַמֶּ֙לֶךְ שְׁלֹמֹ֜ה וַיֹּ֣אמֶר לְאִמּ֗וֹ וְלָמָה֩ אַ֙תְּ שֹׁאֶ֜לֶת אֶת־אֲבִישַׁ֤ג הַשֻּׁנַמִּית֙ לַאֲדֹ֣נִיָּ֔הוּ וְשַֽׁאֲלִי־לוֹ֙ אֶת־הַמְּלוּכָ֔ה כִּ֛י ה֥וּא אָחִ֖י הַגָּד֣וֹל מִמֶּ֑נִּי וְלוֹ֙ וּלְאֶבְיָתָ֣ר הַכֹּהֵ֔ן וּלְיוֹאָ֖ב בֶּן־צְרוּיָֽה׃ פ

[22] See Deuteronomy 17:14-20; 1 Samuel 8.

[23] For example, 1 Kings 17:18:  “And she said unto Elijah, What have I to do with thee (‎מַה־לִּ֥י וָלָ֖ךְ), O thou man of God? art thou come unto me to call my sin to remembrance, and to slay my son?”  2 Kings 3:13:  “And Elisha said unto the king of Israel, What have I to do with thee (‎מַה־לִּ֣י וָלָ֔ךְ)? get thee to the prophets of thy father, and to the prophets of thy mother.  And the king of Israel said unto him, Nay:  for the Lord hath called these three kings together, to deliver them into the hand of Moab.”

[24] Hebrew:  ‎וַיִּשָּׁבַע֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה בַּֽיהוָ֖ה לֵאמֹ֑ר כֹּ֣ה יַֽעֲשֶׂה־לִּ֤י אֱלֹהִים֙ וְכֹ֣ה יוֹסִ֔יף כִּ֣י בְנַפְשׁ֔וֹ דִּבֶּר֙ אֲדֹ֣נִיָּ֔הוּ אֶת־הַדָּבָ֖ר הַזֶּֽה׃

[25] Hebrew:  ‎כִּ֣י בְנַפְשׁ֔וֹ.

[26] 1 Samuel 14:44:  “And Saul answered, God do so and more also:  for thou shalt surely die (‎כִּֽי־מ֥וֹת תָּמ֖וּת , if thou die not), Jonathan.”

[27] 2 Samuel 3:9:  “So do God to Abner, and more also, except, as the Lord hath sworn to David, even so I do to him (‎כִּ֗י כַּאֲשֶׁ֙ר נִשְׁבַּ֤ע יְהוָה֙ לְדָוִ֔ד כִּֽי־כֵ֖ן אֶֽעֱשֶׂה־לּֽוֹ׃)…”

[28] 2 Samuel 3:35:  “And when all the people came to cause David to eat meat while it was yet day, David sware, saying, So do God to me, and more also, if I taste bread, or ought else, till the sun be down (‎כִּ֣י אִם־לִפְנֵ֧י בֽוֹא־הַשֶּׁ֛מֶשׁ אֶטְעַם־לֶ֖חֶם א֥וֹ כָל־מְאֽוּמָה׃).”

[29] Hebrew: ‎וְעַתָּ֗ה חַי־יְהוָה֙ אֲשֶׁ֣ר הֱכִינַ֗נִי וַיּֽוֹשִׁיבֵ֙ינִי֙ עַל־כִּסֵּא֙ דָּוִ֣ד אָבִ֔י וַאֲשֶׁ֧ר עָֽשָׂה־לִ֛י בַּ֖יִת כַּאֲשֶׁ֣ר דִּבֵּ֑ר כִּ֣י הַיּ֔וֹם יוּמַ֖ת אֲדֹנִיָּֽהוּ׃

[30] Hebrew: כִּ֣י הַיּ֔וֹם יוּמַ֖ת אֲדֹנִיָּֽהוּ׃ .

[31] Jacques Salian (1557-1640) was a French Jesuit.  He wrote Annales Ecclesiastici Veteris Testamenti, quibus Connexi Sunt Annales Imperii Assyriorum, Babyloniorum, Persarum, Græcorum, atque Romanorum.

[32] Hebrew:  ‎וַיִּשְׁלַח֙ הַמֶּ֣לֶךְ שְׁלֹמֹ֔ה בְּיַ֖ד בְּנָיָ֣הוּ בֶן־יְהוֹיָדָ֑ע וַיִּפְגַּע־בּ֖וֹ וַיָּמֹֽת׃ ס

[33] Plutarch’s Parallel Lives “Romulus” 10.  During the building of the wall of Rome, Remus speaks and acts contemptuously of them.  Romulus puts Remus to death by his centurion, Celer.

[34] The Digest, or Pandects, was a compendium of Roman law, compiled at the command of Justinian I.

[35] Matthew 14:10; Mark 6:27.