1 Kings 1:17

And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.

EXPOSITORY (ENGLISH BIBLE)

Matthew Henry's Concise Commentary

1:11-31 Observe Nathan's address to Bathsheba. Let me give thee counsel how to save thy own life, and the life of thy son. Such as this is the counsel Christ's ministers give us in his name, to give all diligence, not only that no man take our crown, Re 3:11, but that we save our lives, even the lives of our souls. David made a solemn declaration of his firm cleaving to his former resolution, that Solomon should be his successor. Even the recollection of the distresses from which the Lord redeemed him, increased his comfort, inspired his hopes, and animated him to his duty, under the decays of nature and the approach of death.

Barnes' Notes on the Bible

Bath-sheba bowed, like the woman of Tekoah 2 Samuel 14:4, with the humble prostration of a suppliant. Hence, the king's question, "What wouldest thou?"

Jamieson-Fausset-Brown Bible Commentary

11-27. Nathan spake unto Bath-sheba … let me … give thee counsel, &c.—The revolt was defeated by this prophet, who, knowing the Lord's will (2Sa 7:12; 1Ch 22:9), felt himself bound, in accordance with his character and office, to take the lead in seeing it executed. Hitherto the succession of the Hebrew monarchy had not been settled. The Lord had reserved to Himself the right of nomination (De 17:15), which was acted upon in the appointments both of Saul and David; and in the case of the latter the rule was so far modified that his posterity were guaranteed the perpetual possession of the sovereignty (2Sa 7:12). This divine purpose was known throughout the kingdom; but no intimation had been made as to whether the right of inheritance was to belong to the oldest son. Adonijah, in common with the people generally, expected that this natural arrangement should be followed in the Hebrew kingdom as in all others. Nathan, who was aware of the old king's solemn promise to Solomon, and, moreover, that this promise was sanctioned by the divine will, saw that no time was to be lost. Fearing the effects of too sudden excitement in the king's feeble state, he arranged that Bath-sheba should go first to inform him of what was being transacted without the walls, and that he himself should follow to confirm her statement. The narrative here not only exhibits the vivid picture of a scene within the interior of a palace, but gives the impression that a great deal of Oriental state ceremonial had been established in the Hebrew court.

Matthew Poole's Commentary

Thou swarest by the Lord thy God; to whom thou art highly obliged, whose name thou justly fearest and honourest; and therefore thou wilt not pollute it by perjury, but make conscience of thy oath.

Gill's Exposition of the Entire Bible

And she said unto him, my lord, thou swarest by the Lord thy God unto thine handmaid,.... Which was a very solemn oath, and binding, and which she puts David in mind of, knowing that so conscientious a man as he was would religiously observe it:

saying, assuredly Solomon thy son shall reign after me, and shall sit upon my throne; be his successor in it, and established on it.

Geneva Study Bible

And she said unto him, My lord, thou swarest by the LORD thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne.

EXEGETICAL (ORIGINAL LANGUAGES)

Cambridge Bible for Schools and Colleges

17. and he shall sit] The pronoun in the original is emphatically expressed.

Pulpit Commentary

Verse 17. - And she said unto him, My Lord, thou swarest by the Lord thy God unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne. 1 Kings 1:17

Keil and Delitzsch Biblical Commentary on the Old Testament

Bathsheba followed this advice, and went to the king into the inner chamber (החדרה), since the very aged king, who was waited upon by Abishag, could not leave his room (משׁרת for משׁרתת; cf. Ewald, 188, b., p. 490), and, bowing low before him, communicated to him what Adonijah had taken in hand in opposition to his will and without his knowledge. The second ועתּה is not to be altered into ואתּה, inasmuch as it is supported by the oldest codices and the Masora,

(Note: Kimchi says: "Plures scribae errant in hoc verbo, scribentes ואתה cum Aleph, quia sensui hoc conformius est; sed constat nobis ex correctis MSS et masora, scribendum esse ועתה cum Ain." Hence both Norzi and Bruns have taken ועתה under their protection.Compare de Rossi, variae lectt. ad h. l.)

although about two hundred codd. contain the latter reading. The repetition of ועתּה ("And now, behold, Adonijah has become king; and now, my lord king, thou knowest it not") may be explained from the energy with which Bathsheba speaks. "And Solomon thy servant he hath not invited" (1 Kings 1:19). Bathsheba added this, not because she felt herself injured, but as a sign of Adonijah's feelings towards Solomon, which showed that he had reason to fear the worst if Adonijah should succeed in his usurpation of the throne. In 1 Kings 1:20, again, many codd. have ועתּה in the place of ואתּה; and Thenius, after his usual fashion, pronounces the former the "only correct" reading, because it is apparently a better one. But here also the appearance is deceptive. The antithesis to what Adonijah has already done is brought out quite suitably by ואתּה: Adonijah has made himself king, etc.; but thou my lord king must decide in the matter. "The eyes of all Israel are turned towards thee, to tell them who (whether Adonijah or Solomon) is to sit upon the throne after thee." "The decision of this question is in thy hand, for the people have not yet attached themselves to Adonijah, but are looking to thee, to see what thou wilt do; and they will follow thy judgment, if thou only hastenest to make Solomon king." - Seb. Schmidt. To secure this decision, Bathsheba refers again, in 1 Kings 1:21, to the fate which would await both herself and her son Solomon after the death of the king. They would be הטּאים, i.e., guilty of a capital crime. "We should be punished as though guilty of high treason" (Clericus).