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1–11. The last orders and death of David. 12–46. The first steps of Solomon's independent rule were measures to protect unlimited royal power. 1 Kings 2:1. The time approached for David to die, and he bequeathed it to his son Solomon, saying: The fatal outcome of David's illness, already previously indicated (1 Kings 1:1–4,15), determined the secondary, solemn anointing of Solomon (1 Chronicles 29:20–22). 1 Kings 2:2. Behold, I am setting out on the journey of the whole earth, so be strong and be courageous “The path of the whole earth” (cf. Joshua 23:14) is the inevitable lot of death for all people. 1 Kings 2:3. and thou shalt keep the covenant of the Lord thy God, by walking in His ways, and keeping His statutes and His commandments, and His statutes, and His statutes, as it is written in the law of Moses, that thou mayest be wise in all that thou shalt do, and wherever thou turnst; David's admonitions to his son are very reminiscent of Jehovah's instructions to Joshua (Joshua 1:6–7). The theocratic king of the people of God, for the success of his reign, must base all his activities on the law of Moses (Deut. 17:18–19), observing the statutes (Heb. hukkot) of Jehovah, the commandments of mitzvot), the definitions of mishpatim) and the decrees of edot) of Him. The special meaning of individual terms of the law cannot be precisely expressed (according to the rabbis, hukkot - laws in relation to God, for which no deliberate justification is needed, mitzvot - laws also in relation to God with a clearly expressed basis; mishpatim - laws regarding relations with people; edot - laws based on historical facts); taken together (cf. Deut. 8:11; Ps. 119:5–7) they mean the entirety of the law regarding the relationship to God and people. 1 Kings 2:4. so that the Lord will fulfill His word that He spoke about me, saying: “If your sons take heed to their ways, to walk before Me in truth with all their heart and with all their soul, then you will not fail to have a husband on the throne of Israel.” The positive promise of God (2 Kings 7:11–16) is expressed here, as in (1 Kings 8:25,9:5; Jer.33:17), in a negative form. 1 Kings 2:5. Again, you know what Joab the son of Zeruin did to me, how he did to the two leaders of the army of Israel, Abner the son of Ner, and Amasa the son of Jepher, how he killed them and shed war blood during the peace, staining the belt on his waist and the sandals on his feet with the blood of war: 1 Kings 2:6. act according to your wisdom, so as not to let his gray hair peacefully go to hell. The advice and instructions of the dying David to Solomon regarding the punishment of Joab, as well as Shimei (vv. 8–9) were often considered by interpreters as evidence of David’s bloodthirsty vindictiveness. But David did not know Christian forgiveness: for the Old Testament man, blood vengeance was an institution regulated by law (Num. 35:19; Deut. 19:6,12; Josh. 20:3,5,9), and a completely common phenomenon of life (2 Sam. 14:11); therefore, it is impossible to demand from David Christian virtue, unknown to the ancient world, just as it is impossible, on the other hand, to try to justify David: because of the desire to cleanse the Bible of all supposed stains, we must not forget that sacred history gives us an accurate and completely impartial image of a given era and characters (let us remember with what impartiality the Gospels and Apostolic Epistles report on the imperfections of the apostles). – “You know what Joab did to me” (v. 5) – according to some (for example, Prof. Gulyaev), this refers to the main sorrow inflicted on David by Joab - the murder of Absalom (2 Samuel 18:14), but rather here is a general indication of the criminal behavior of Joab, now explained separately by two examples of the treacherous murder of two main commanders: Abner (2 Samuel 3:27) and Amasa (2 Samuel 20:9-10 ). Inviting Solomon to apply the law of blood vengeance to Joab, David, however, leaves everything to the wisdom, vigilance, and caution of his son; he wanted to prevent the danger for him from Joab: “David was afraid that Joab, out of his usual malice, would begin to despise Solomon in his youth and would do one of two things: either, hiding behind the guise of benevolence, he would kill Solomon secretly, as he put Abner and Amasa to death, or he would arm himself openly and make a division in Israel (Blessed Theodoret, question 4 to 3 Tsar). Sheol (vv. 6, 9) Heb. sheol, LXX: ἅδης, Vulg.: inferi, slav. "hell" (Assyrian. Siwan – area beyond the horizon): an underground dark area (Job.10:21–22; Prov.9:18), where all the dead are found without exception (Ps.15:10; Hos.13:14; Prov.5:5,23:14; Is.38:18); like an insatiable monster, the underworld demands (Hebrew ch. shaal from where, perhaps, the name sheol came from) new and new victims of death (Is. 5:14; Hab. 2: 5; Ps. 140: 7; Prov. 1: 12, 27: 20); in the kingdom of Sheol it is impossible to glorify God (Ps. 6:6), just as all activity ceases (Eccl. 9:10). 1 Kings 2:7. And show mercy to the sons of Barzillai the Gileadite, that they may be among those who eat at your table, for they came to me when I fled from Absalom your brother. In gratitude to the Gileadite Barzillai for his loyalty and hospitality to David during his flight from Absalom (2 Sam. 17:27–29), David then, after the danger had passed, promised him to accept Barzillai’s son Kimham to his court (2 Sam. 19:32–40), and now confirms that promise for his other sons. 1 Kings 2:8. Here you also have Shimei, the son of Hera the Benjamite from Bahurim; he slandered me with grievous slander when I went to Mahanaim; but he came to meet me at the Jordan, and I swore to him by the Lord, saying: “I will not kill you with the sword.” 1 Kings 2:9. Don't leave him unpunished; for you are a wise man and you know what you should do with him in order to bring down his gray hair in blood to the underworld. Remembering the opposite attitude toward himself in the same case of Shimei the Benjamite (2 Samuel 16:13–16) from the village of Bahurim (in the tribe of Benjamin, near Jerusalem, according to Josephus Flavius Judean Ancients VII, 9, 7; Euseb. - Jerome, Onomastic. 220), David, although he swore at one time not to kill him ( 2 Kings 19:23), now, however, he advises Solomon to deal with him according to state wisdom (cf. Blessed Theodoret, question 5). According to Josephus (Jewish Ancients VII, 15, 1), Solomon had to, on the advice of David, find a plausible reason, ἀιτίαν εὐλογον for the death of Shimei: this was done by Solomon (below, vv. 36–46). 1 Kings 2:10. And David slept with his fathers and was buried in the city of David. “And David rested (Heb. ishkav, LXX: ἐχοιμήσε, Vulg.: dormivit) with his fathers” - about the spiritual posthumous communication of David with his fathers (cf. Gen. 25:8,35:29,49:33), and not in the sense of a joint burial, since the family tomb of David’s ancestors was Bethlehem, and he “was buried in the city of David,” that is, in Zion (cf. (2 Samuel 5:7), see Blessed Theodoret, question 6; Eusebius - Jerome, Onomastic. 875), precisely on the eastern slope of the mountain in the Tyropeon valley, which cut through Jerusalem from north to south (I. Flav. Jewish War V, 4, 1), near the source of Siloam (Neh. 3:15–16), (according to I. Flav., τὸ δὲ μνῆμα παρὰ τῆς Σιλοάμ εῖναι); Other kings of the Davidic dynasty were also buried here (1 Kings 11:43,14:31,15:8), no doubt not all (see 2 Chronicles 26:23,28:27; 2 Kings 21:18,26). The current so-called “royal tombs” (Arabic “Kalba Shavua”) north of Jerusalem, according to the most probable assumption of archaeologists, serve as the remains of the tombs of the kings of Adiabene, who converted to Judaism and settled in Jerusalem around the time of Jesus Christ (I. Flav. Judean Ancients. XX, 4, 3; Jewish War V, 2, 2; 4, 2. See E. Robinson Palastina (1841) tt. According to I. Flavius ​​(Jewish Ancients V, 15, 3, see Blessed Theodoret, question. 6), countless treasures were placed in the tomb of David by Solomon, so that later Hyrcanus could get from it 3000 talents of silver for military needs (Jewish Ancients XIII, 8, 4; Jewish War I, 2, 5), and later Herod found a lot of jewelry there (Jewish Ancients XVI, 7, 1). The site of David's tomb was generally known even in Gospel times (Acts 2:29); Later the legend about this was lost, and already in the 3rd century. it was pointed out in Bethlehem, in the Middle Ages - in the southwestern part of Jerusalem, in the so-called Coenaculum, and now to the southwest of the city outside the Zion Gate. 1 Kings 2:11. The time of David's reign over Israel was forty years: he reigned in Hebron for seven years and reigned thirty-three years in Jerusalem. The duration of David's reign is 40 years; is indicated more than once in the Bible (2 Samuel 5:4; 1 Chronicles 29:27); in (2 Kings 5:5) 40 years 6 months are shown, as in I. Flavius ​​(Jewish Ancients VII, 15, 2). 1 Kings 2:12. And Solomon sat on the throne of his father David, and his reign was very secure. Art. 12 (cf. 1 Chronicles 29:23) forms the transition to the 2nd part of the chapter - about Solomon’s measures to strengthen his power. 1 Kings 2:13. And Adonijah the son of Haggith came to Bathsheba, the mother of Solomon, [and bowed down to her]. She said: Is your coming in peace? And he said: in peace. 1 Kings 2:14. And he said: I have a word for you. She said: speak. 1 Kings 2:15. And he said: You know that the kingdom belonged to me, and all Israel turned their eyes to me as to the future king; but the kingdom departed from me and went to my brother, for it was from the Lord to him; 1 Kings 2:16. Now I ask you one thing, don’t refuse me. She told him: speak. 1 Kings 2:17. And he said: I beg you, speak to King Solomon, for he will not refuse you, so that he may give me Abishag the Shunammite to wife. 1 Kings 2:18. And Bathsheba said, “Okay, I’ll talk about you to the king.” 1 Kings 2:19. And Bathsheba went in to King Solomon to tell him about Adonijah. The king stood before her, bowed to her, and sat down on his throne. They set up a throne for the king's mother, and she sat at his right hand. 1 Kings 2:20. and said: I have one small request for you, do not refuse me. And the king said to her: Ask, my mother; I won't refuse you. 1 Kings 2:21. And she said, Give Abishag the Shunammite to thy brother Adonijah to wife. 1 Kings 2:22. And King Solomon answered and said to his mother: Why do you ask Abishag the Shunammite for Adonijah? ask him also for the kingdom; for he is my elder brother, and Abiathar is his priest and Joab the son of Zerui [commander, friend]. 1 Kings 2:23. And King Solomon swore by the Lord, saying: Let God do this and that to me, and do even more, if Adonijah spoke such a word not to his own soul; 1 Kings 2:24. Now the Lord lives, who strengthened me and seated me on the throne of David my father, and built me ​​a house, as He said, but now Adonijah must die. 1 Kings 2:25. And King Solomon sent Benaiah the son of Jehoiada, who smote him, and he died. Art. 13–25 – death of Adonijah. Adonijah, having forgotten the condition Solomon set for him (1 Kings 1:52), makes a new attempt to gain the right to the throne - through marriage with David’s last wife Abishai - a purely eastern feature of royal life: the successor took possession of the harem of his predecessor (2 Kings 3:7,12:8,16:21-22), as Solomon understood Adonijah’s harassment (v. 22). Art. 15. The expression of feigned submission on the part of Adonijah to the accomplished fact of Solomon’s accession to the throne, as the work of God, was intended to predispose Bathsheba in his favor. Art. 19–20. Solomon shows the greatest honor to Bathsheba, his mother (she had a different reception from her husband David (1 Kings 1:16)); sitting at the right hand of the king is a sign of equality (Ps. 109:1); (I. Flav. Jewish Ancients. VI, 11, 9). The importance of the queen - the mother of the reigning sovereign, called: gebira, mistress (1 Kings 15:13), in the Hebrew kingdom is already evident from the constant biblical indications of the name of the mother of each king (1 Kings 14:21, 15:2); a similar meaning now belongs to the sultana - the mother of the ruling sultan - in the Turkish Empire. Bathsheba calls her petition for Adonijah a “small request,” apparently not realizing the political importance of Adonijah’s new plan. Art. 22. Solomon immediately puts the matter in its true light, seeing in Adonijah’s solicitation not only his quest for the kingdom, but also a political conspiracy involving Abiathar and Joab (1 Kings 1:7). End of Art. 22 from euros t. gives the following thought: “Ask the kingdom to him (Adonijah), and to the priest Abiathar, and to Joab.” Opposite LXX: καὶ αὐτῶ Αβιαθαρ καὶ αὐτῶ Ιωαβ ἑταῖρος ; Vulg.: et habet Abiathar sacerdotem et loabum; slav.: “And Abiathar... and Joab... are his friend” (so is the Russian Synod.). Heb. the text has a visible advantage over the LXX and Vulg. translations, which are forced to insert new words (ἑταῖρος, habet); Heb. is accurately rendered. t. from prof. Gulyaeva. Art. 23. In view of Adonijah’s violation of the condition on which life was granted to him (1 Kings 1:52), Solomon swears (the oath formula is common in the Old Testament, (Ruth.1:17; 1 Samuel 3:17,14:44,20:13), etc.) that Adonijah must perish. Art. 24. “He who built (Jehovah) a house for me”: the Davidic dynasty was firmly established on the throne in the person of and from Solomon (2 Sam. 7:12–29). Art. 25. The execution of Adonijah, as then of Joab (v. 34) and Shimei (v. 46), is carried out by Benaiah, the chief of the Chelethites and Pelethites (1 Kings 1:38), who, in addition to serving as bodyguards, probably also had the job of executioners, like the royal bodyguards in Egypt (Gen. 37:36) and Babylonia ( 2 Kings 25:8 ; Dan.2:14 ). About Solomon’s murder of his brother, Blessed Theodoret says: “Human life is different: some practice high wisdom, others practice so-called civil virtue; others rule a kingdom or an army. Therefore, it is necessary to judge everyone according to the type of life that he goes through. Consequently, what should be demanded from Solomon is not prophetic or apostolic perfection, but one consistent with kings... caring for the peace of the kingdom, he ordered the death of his brother” (Question 7). 1 Kings 2:26. And the king said to the priest Abiathar: go to Anathoth to your field; You are worthy of death, but at this time I will not put you to death, for you carried the ark of the Sovereign Lord before David my father, and endured everything that my father endured. 1 Kings 2:27. And Solomon removed Abiathar from the priesthood of the Lord, and the word of the Lord was fulfilled, which He spoke against the house of Eli at Shiloh. The removal of Abiathar from the high priesthood (26–27 vv.), as well as the execution of Joab (28–34 vv.), stand in an obvious causal connection with the murder of Adonijah: punishment also befalls his allies (1 Kings 1:7). Anathov is a Levitical city in the tribe of Benjamin (Josh. 21:18; Is. 10:30; Jer. 1, etc.), 1 1/2 hours north of Jerusalem, the birthplace of the prophet Jeremiah (Jer. 1:1), according to Eusebius and Blessed. Jerome (Onomastic. 92), 3 Roman miles from Jerusalem; now the Arab village of Anata with 100 Muslim inhabitants (Robinson. Palastina II, 319). The circumstances mitigating the guilt of Abiathar, according to Solomon (v. 26), are not so much the height of his priestly service, but the merits he rendered to David: (Abiathar) “carried the ark of the Lord Yahweh before David” - during the difficult time for David of flight from Absalom (2 Sam. 15:24-29), and even earlier during the no less difficult days of Saul’s persecution for him. shared with him everything that David suffered (1 Samuel 22:20–23); therefore, Solomon punishes Abiathar’s double participation in the political conspiracy of Adonijah only by removing Abiathar from the sacred rites at the tabernacle. In this decision of Solomon, according to the thought of the sacred writer (v. 27), fulfilled - without a doubt, besides the will and intention of Solomon (Heb.: lemalle, v. 27, glorified “as if it had come to pass” is quite identical in meaning with the New Testament “let it be fulfilled”, ἵνα πληρωθῆ, (Matthew 1:22) etc.), - a formidable definition of God’s judgment on the house of the ancestor Abiathar of the high priest Eli (1 Sam. 3:11–14): after Saul massacred the priests at Nob, Abiathar remained the only representative of the line of Ithamar (1 Sam. 22:20), and with his removal the high priesthood passes, in the person of Zadok, to the senior line of the descendants of Aaron - the line of Eleazar (Num. 25:13; 1 Chron. 24:5–6). 1 Kings 2:28. The rumor about this reached Joab - since Joab was inclined to side with Adonijah, but not to the side of Solomon - and Joab fled to the tabernacle of the Lord and grabbed the horns of the altar. The rumor about the execution of Adonijah and the removal of Abiathar prompts their accomplice Joab, who apparently did not consider himself free from suspicion, to seek salvation, following the example of Adonijah (1 Kings 1:50), in the tabernacle at the altar. “I did not lean towards Solomon,” the name of Solomon is also read in the accepted text of the LXX, in Vulg., Chald., glory. ; on the contrary, in all Heb. manuscripts and printed publications, as well as in Alex. and Vatican. lists LXX, the name of Absalom appears. The last reading is, without a doubt, correct, the name Solomon would give the speech unnecessary pleonasm: it goes without saying that Joab, a supporter of Adonijah, could not be on the side of Solomon; the mention of Joab’s non-participation in Absalom’s rebellion may express the idea of ​​a change in the political convictions of David’s military leader since then. 1 Kings 2:29. And they told King Solomon that Joab had fled to the tabernacle of the Lord and that he was at the altar. And Solomon sent Benaiah the son of Jehoiada, saying, Go, kill him [and bury him]. Brief message Heb.-Russian. text distributed by insertion into LXX and Slav. T.; according to glory t.: “And King Solomon sent to Joab, saying: What happened, as if you ran away into the altar; and Joab said: For I was afraid at thy presence, and fled to the Lord” - an addition that looks like a distributive gloss. At the end of the verse and Russian. the text is redundant against the Hebrew. t. “and bury him”, LXX: καὶ θάψον ἀετόν, - addition, perhaps from Art. 31. 1 Kings 2:31. The king said to him: Do as he said, and kill him and bury him, and take away the innocent blood shed by Joab from me and from my father’s house; 1 Kings 2:32. May the Lord turn his blood on his head because he killed two innocent men and his best: he struck with the sword, without the knowledge of my father David, Abner the son of Ner, the commander of Israel, and Amasa the son of Jepher, the commander of Judah; 1 Kings 2:33. May their blood be returned on the head of Joab and on the head of his descendants forever, and to David and his descendants, and to his house and his throne, may there be peace forever from the Lord! According to the law of blood vengeance (Ex. 21:12–14; Num. 35:16–21; Deut. 19:11–12), the house of David seemed to bear the blood shed by Joab and the hitherto unavenged blood of Abner and Amasa (2 Sam. 3:27, 20:10). The execution of Joab removed this blood from Solomon and the house of David (v. 31). 1 Kings 2:34. And Benaiah the son of Jehoiada went and smote Joab and killed him, and he was buried in his house in the wilderness. The shame of Joab's execution, however, was not enhanced by the deprivation of his burial (cf. 1 Kings 14:11; 2 Kings 9:35); In consideration of Joab's previous state merits, he was buried even in his own plot, as was the custom (cf. 1 Samuel 25:1). 1 Kings 2:35. And King Solomon put Benaiah the son of Jehoiada in his stead over the army; [the administration of the kingdom was in Jerusalem,] and the king appointed Zadok the priest [high priest] instead of Abiathar. The places of the disgraced military commander (Joab) and high priest (Abiathar) are, naturally, taken by persons who from the very beginning declared their loyalty to Solomon (1 Kings 1:8) Benaiah and Zadok. Further in Greek. and glory Russian texts follows, an addition, apparently compiled from various places in the further biblical narrative about Solomon, for example, see (1 Kings 4:29–30; 1 Kings 5:15–16, 6:38, etc.); a similar insertion is found in the accepted text of LXX and after Art. 46. this chapter. 1 Kings 2:36. And the king sent and called Shimei and said to him: build yourself a house in Jerusalem and live here, and don’t go anywhere from here; 1 Kings 2:37. and know that on the day that you go out and cross the brook Kidron, you will certainly die; your blood will be on your head. 1 Kings 2:38. And Shimei said to the king: Good; as my lord the king commanded, so shall your servant do. And Shimei lived in Jerusalem for a long time. 1 Kings 2:39. But three years later it happened that two of Shimei’s slaves ran away to Achish, the son of Maacah, king of Gath. And they spake to Shimei, saying, Behold, thy servants are in Gath. 1 Kings 2:40. And Shimei arose, and saddled his donkey, and went to Gath to Achish to seek his servants. And Shimei returned and brought his servants from Gath. 1 Kings 2:41. And they reported to Solomon that Shimei went from Jerusalem to Gath and returned. 1 Kings 2:42. And the king sent and called Shimei and said to him: Did I not swear to you by the Lord and declare to you, saying: “Know that on the day on which you go out and go somewhere, you will certainly die”? and you said to me: “good”; 1 Kings 2:43. Why didn’t you keep the order that I gave you before the Lord with an oath? 1 Kings 2:44. And the king said to Shimei: You know and your heart knows all the evil that you did to my father David; May the Lord turn your anger on your head! 1 Kings 2:45. and may King Solomon be blessed, and may the throne of David be unshakable before the Lord forever! 1 Kings 2:46. and the king commanded Benaiah the son of Jehoiada, and he went and smote Shimei, and he died. On suspicion of Shimei (vv. 8-9), who could have strong connections in his native tribe of Benjamin (cf. 2 Kings 19:16), Solomon binds him with a word (according to LXX and glory - and an oath: καὶ ὥρκισεv αὐτὸν, “and he was cursed”, vv. 37, cf. Josephus Judean Ancients VII, 1, 5) do not leave Jerusalem, do not cross the stream of Kidron - the eastern border of Jerusalem (2 Kings 15:23; 2 Kings 23:4,6,12; Jer. 31:40), (cf. Onomastic. 610: now - Wadi-en-Nahr), beyond which lay Bahurim, the homeland Semey. Although the latter’s absence from Achishus of the Philistines (cf. 1 Samuel 21:11,27:2) for a completely innocent reason did not give grounds for accusing Shimei of showing an evil will, Solomon hastens to take advantage of this occasion and executes Shimei for enmity towards the house of David (v. 44) (cf. blessed Theodoret, question 8). The conclusion of the chapter “and the kingdom was established in the hands of Solomon,” that is, thanks to his measures described in v. 23–46, - in the translations of LXX, Vulg., Slavic-Russian. attributed to the beginning of Chapter III, but according to the nature of biblical-Jewish historiography, this remark, which gives the result of the previous one, should have the place it occupies in Hebrew. Masor. text, i.e. at the end of Chapter II. You might be interested in: