1 Kings 1:16

Translation
King James Version
And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
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KJV (with Strong's)
And Bathsheba H1339 bowed H6915, and did obeisance H7812 unto the king H4428. And the king H4428 said H559, What wouldest thou?
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Complete Jewish Bible
Bat-Sheva bowed, prostrating herself to the king. The king asked, "What do you want?"
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Berean Standard Bible
And Bathsheba bowed down in homage to the king, who asked, “What is your desire?”
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American Standard Version
And Bath-sheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
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World English Bible Messianic
Bathsheba bowed, and showed respect to the king. The king said, “What would you like?”
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Geneva Bible (1599)
And Bath-sheba bowed and made obeisance vnto the King. And the King saide, What is thy matter?
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Young's Literal Translation
and Bath-Sheba boweth and doth obeisance to the king, and the king saith, `What--to thee?'
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See also
1 Samuel 24:81 Samuel 20:411 Samuel 25:231 Kings 1:23Matthew 20:21Matthew 20:321 Kings 2:20
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City Plan: Jerusalem in the Time of Solomon
City Plan: Jerusalem in the Time of Solomon View full PDF
Solomon and Adonijah
Solomon and Adonijah View full PDF

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SUMMARY

1 Kings 1:16 captures a pivotal moment in the unfolding drama of royal succession, depicting Bathsheba's formal and deeply respectful approach to the aged King David. This seemingly simple exchange, where Bathsheba performs traditional obeisance and David inquires about her purpose, is charged with profound significance. It immediately precedes the strategic intervention by Bathsheba and Nathan the prophet, designed to remind the king of his solemn oath regarding Solomon's rightful claim to the throne, thereby ensuring the continuity of God's covenant promises amidst the twilight of David's reign and averting a dynastic crisis.

CONTEXT

  • Literary Context: This verse immediately follows Bathsheba's entry into King David's private chamber. The preceding narrative has meticulously established the precarious state of the kingdom: King David is "old and stricken in years," physically frail, and seemingly disengaged from the affairs of state. This vulnerability has created a power vacuum, which David's eldest surviving son, Adonijah, has audaciously exploited by declaring himself king and gathering support from key figures like Joab, the commander of the army, and Abiathar, the priest (as detailed in 1 Kings 1:5-10). Crucially, Adonijah's actions directly threaten the divine promise given to David that his son, Solomon, would succeed him on the throne (see 2 Samuel 7:12-13 and 1 Chronicles 22:9-10). Nathan the prophet, acutely aware of Adonijah's coup and David's forgotten oath, has orchestrated this urgent visit by Bathsheba to prompt David into decisive action, as outlined in 1 Kings 1:11-14.

  • Historical & Cultural Context: The act of "bowing" and doing "obeisance" was a deeply ingrained and highly significant cultural practice throughout the ancient Near East, signifying profound respect, submission, and recognition of superior authority. It was a formal, often ritualistic gesture, typically involving prostration or bowing low to the ground, especially when approaching a monarch, deity, or high-ranking official. In the context of the Israelite court, even a queen or a favored wife would adhere to such strict protocols when entering the king's presence, underscoring the absolute authority and majesty of the monarch. This was not merely politeness but a public acknowledgment of the king's supreme status and the supplicant's subordinate position. Bathsheba's adherence to this strict etiquette, even as she was about to deliver a critical, urgent message, highlights the formality of the court and the immense weight of the moment, ensuring her message would be received with due gravity.

  • Key Themes: The interaction in this verse contributes significantly to several overarching themes within the book of 1 Kings and the broader Deuteronomistic History. Firstly, it powerfully emphasizes Royal Protocol and Respect for Authority, showcasing the established norms of interaction within the Israelite monarchy and the deep reverence expected towards the king, even in private settings. Secondly, it subtly but powerfully highlights David's Diminished State, as his simple question, "What wouldest thou?", betrays a degree of physical and possibly mental frailty, underscoring the urgency for Bathsheba to clearly articulate the crisis and remind him of his solemn oath. This frailty necessitates external intervention to ensure the divine will is carried out. Finally, and most critically, this verse is a pivotal moment in the unfolding theme of Divine Sovereignty and Royal Succession. It is the immediate precursor to David's decisive action that will secure Solomon's rightful place on the throne, fulfilling God's covenant promise and averting a potentially catastrophic civil war, thereby demonstrating how God's purposes are often realized through the strategic and faithful actions of His servants. This entire chapter, beginning with 1 Kings 1, is a testament to the intricate workings of divine providence.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Bowed (Hebrew, qâdad', H6915): From the primitive root H6915, meaning "to shrivel up," "contract," or "bend the body (or neck) in deference." This word describes a physical act of lowering oneself, specifically bending the head or body as a sign of respect or submission. Bathsheba's bowing is not a casual nod but a deliberate, formal gesture that acknowledges David's royal authority and prepares the way for her urgent appeal. It sets a tone of reverence, despite the critical nature of her impending message.
  • Did obeisance (Hebrew, shâchâh', H7812): From the primitive root H7812, meaning "to depress," "prostrate," or "bow down (especially reflexively, in homage to royalty or God)." This term often implies a more profound act of prostration, falling flat or crouching low, signifying deep reverence, worship, or humble beseeching. When used in relation to human superiors, as here, it underscores extreme deference and submission. Bathsheba's double action of bowing and doing obeisance emphasizes the depth of her respect for David's office, even as she prepares to challenge his inaction and remind him of his forgotten promise.
  • King (Hebrew, melek', H4428): Derived from the root "to rule," this word simply means "a king" or "royal." In this context, it highlights David's supreme position of authority, despite his physical weakness. Bathsheba's actions are directed towards the "king," underscoring the formality and gravity of the courtly encounter and the immense power vested in the monarch, even one in decline. Her appeal is not to David as a husband, but to David as the sovereign.

Verse Breakdown

  • "And Bathsheba bowed, and did obeisance unto the king.": This clause describes Bathsheba's initial, formal actions upon entering David's presence. The use of two verbs, "bowed" (H6915, qâdad) and "did obeisance" (H7812, shâchâh), emphasizes the profound depth and formality of her reverence. It signifies her respect for David's royal office and his person, even as she is about to deliver a message that will challenge his current state of unawareness and inaction regarding the succession crisis. This deliberate, respectful approach ensures that her subsequent words will be received with the utmost consideration, not as an impertinent intrusion.
  • "And the king said, What wouldest thou?": David's response is remarkably brief, direct, and somewhat passive. His question, literally "What to you?" or "What is to you?", indicates his awareness of Bathsheba's presence but perhaps a lack of immediate comprehension regarding the urgency or specific purpose of her visit. This simple inquiry subtly reveals his diminished physical or mental state, highlighting his passive role at this critical moment and necessitating Bathsheba's clear articulation of the crisis and his past promise. This question underscores the critical need for an external stimulus to rouse the king to decisive action.

Literary Devices

The passage employs Dramatic Irony, as the reader is fully aware of Adonijah's attempted usurpation and Nathan's strategic counsel to Bathsheba, while David remains largely oblivious until Bathsheba's direct address. This creates palpable tension and highlights David's diminished capacity, underscoring the urgency of Bathsheba's mission. Furthermore, Bathsheba's act of bowing and doing Obeisance serves as a powerful Symbolism of profound respect for the king's authority, even as that authority is being subtly challenged and redirected by divine providence through human agency. The formality of the court ritual contrasts sharply with the informal, urgent, and potentially chaotic political reality unfolding outside David's chamber, creating a stark juxtaposition.

THEOLOGICAL AND THEMATIC CONNECTIONS

The scene in 1 Kings 1:16, while seemingly a simple courtly exchange, is deeply imbued with theological significance, particularly concerning the nature of divine promises and human responsibility. It illustrates how God's sovereign plan for the Davidic dynasty, specifically the succession of Solomon, unfolds through the faithful and strategic actions of human agents like Bathsheba and Nathan. Even when the divinely appointed leader (David) is weak or unaware, God's purposes are not thwarted but are brought to fruition through those who remember and act upon His word. This highlights the interplay between divine sovereignty and human agency, reminding us that our obedience and wisdom can be instrumental in fulfilling God's will, even in complex and challenging circumstances. The reverence shown to David, despite his frailty, also points to the sanctity of the kingly office, which was divinely ordained as part of God's covenant with His people.

REFLECTION AND APPLICATION

This verse offers profound insights for contemporary believers. Bathsheba's respectful and strategic approach to King David, even in his weakened state, teaches us the importance of honoring authority, even when that authority seems compromised or unaware. Her actions demonstrate that effective intervention often requires both deference and directness, coupled with a clear understanding of what is at stake. For us, this translates into exercising wisdom and discernment when addressing those in positions of leadership, whether in the church, workplace, or family. It also reminds us that God's plans are often realized not through grand, miraculous interventions alone, but through the faithful, courageous, and sometimes politically astute actions of His people. We are called to be vigilant, to discern the times, and to act decisively when God's purposes are at risk, trusting that our obedience, guided by prayer and wisdom, can be instrumental in bringing about His will and upholding divine order in our own spheres of influence.

Questions for Reflection

  • How does Bathsheba's respectful approach, despite the urgency of her mission, inform our own interactions with authority figures, especially when we need to deliver difficult truths or advocate for important causes?
  • In what ways might we, like David, be "unaware" or "diminished" in certain areas of our lives, requiring others to bring critical information or prompt us to action for God's purposes?
  • What "oaths" or "promises" (divine or personal) might we be neglecting that require urgent attention and faithful action, similar to David's forgotten promise to Solomon?
  • How can we, like Nathan and Bathsheba, act with both wisdom and courage to ensure God's will is done in our spheres of influence, even when it requires strategic and potentially uncomfortable intervention?

FAQ

Why was Bathsheba's act of bowing and obeisance so significant?

Answer: Bathsheba's act of bowing (H6915, qâdad) and doing obeisance (H7812, shâchâh) was highly significant because it was a profound cultural gesture of reverence, submission, and honor in the ancient Near East. It was not merely a polite greeting but a formal acknowledgment of the king's supreme authority and majesty. By adhering to this strict courtly protocol, Bathsheba demonstrated her deep respect for David's office, even as she was about to deliver a message that would challenge his current state of inaction and remind him of his solemn oath regarding the succession. This formal approach ensured that her urgent appeal would be received with the appropriate gravity and respect, setting the proper tone for the critical conversation that followed.

What was the urgency of Bathsheba's visit to King David?

Answer: The urgency of Bathsheba's visit stemmed from the immediate threat posed by Adonijah, David's eldest living son, who had presumptuously declared himself king and was actively gathering support (as described in 1 Kings 1:5). David, being "old and stricken in years," was largely unaware of this coup attempt and the danger it posed to the divinely appointed succession plan for Solomon. Nathan the prophet, realizing the gravity of the situation, orchestrated Bathsheba's visit to remind David of his oath to her that Solomon would be his successor. The immediate threat of Adonijah's coronation meant that any delay could irrevocably alter the course of the kingdom and violate God's covenant with David, potentially leading to civil strife.

Did David truly not know about Adonijah's actions, or was he simply too weak to act?

Answer: The text suggests a combination of David's diminished physical and possibly mental faculties due to extreme old age. While he was aware of Adonijah's existence, the narrative implies he was not fully cognizant of the extent of Adonijah's usurpation attempt. 1 Kings 1:6 states that David "had not displeased him at any time in saying, Why hast thou done so?" indicating a long-standing lack of active parental guidance or discipline. His question, "What wouldest thou?" in 1 Kings 1:16, further highlights his passive state. It appears David's extreme age and infirmity had rendered him less attentive and decisive, requiring the urgent intervention of Nathan and Bathsheba to rouse him to action and remind him of his forgotten promise regarding Solomon's succession.

CHRIST-CENTERED FULFILLMENT

The events surrounding 1 Kings 1:16, particularly the crisis of succession and the eventual establishment of Solomon's reign, find profound Christ-centered fulfillment in the person and work of Jesus Christ. David's kingship, though divinely ordained, was imperfect and subject to the frailties of human leadership, as evidenced by his diminished state and temporary unawareness. The promise of an eternal dynasty given to David (as seen in 2 Samuel 7:12-16) ultimately points beyond Solomon to a greater Son of David, Jesus Christ. Unlike David, whose reign began to wane, Jesus's kingship is eternal and unshakeable (as prophesied in Isaiah 9:6-7). The strategic intervention of Bathsheba and Nathan to secure Solomon's throne foreshadows the divine plan for the establishment of God's eternal kingdom through Christ, a kingdom not of this world (as Jesus declared in John 18:36), but one that will ultimately prevail over all earthly powers and usurpations. Jesus is the true and perfect King, the Lamb of God who takes away the sin of the world (John 1:29), and the King of Kings and Lord of Lords (Revelation 19:16), whose reign will never end, fulfilling all the promises made to David and ushering in an everlasting kingdom of righteousness and peace.

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Commentary on 1 Kings 1 verses 11–31

We have here the effectual endeavours that were used by Nathan and Bathsheba to obtain from David a ratification of Solomon's succession, for the crushing of Adonijah's usurpation. 1. David himself knew not what was doing. Disobedient children think that they are well enough off if they can but keep their good old parents ignorant of their bad courses; but a bird of the air will carry the voice. 2. Bathsheba lived retired, and knew nothing of it either, till Nathan informed her. Many get very comfortably through this world that know little how the world goes. 3. Solomon, it is likely, knew of it, but was as a deaf man that heard not. Though he had years, and wisdom above his years, yet we do not find that he stirred to oppose Adonijah, but quietly composed himself and left it to God and his friends to order the matter. Hence David, in his Psalm for Solomon, observes that while men, in pursuit of the world, in vain rise early and sit up late, God giveth his beloved (his Jedidiahs) sleep, in giving them to be easy, and to gain their point without agitation, Psa 127:1, Psa 127:2. How then is the design brought about?

I. Nathan the prophet alarms Bathsheba by acquainting her with the case, and puts her in a way to get an order from the king for the confirming of Solomon's title. He was concerned, because he knew God's mind, and David's and Israel's interest; it was by him that God had named Solomon Jedidiah (Sa2 12:25), and therefore he could not sit still and see the throne usurped, which he knew was Solomon's right by the will of him from whom promotion cometh. When crowns were disposed of by immediate direction from heaven, no marvel that prophets were so much interested and employed in that matter; but now that common providence rules the affairs of the kingdom of men (Dan 4:32) the subordinate agency must be left to common persons, and let not prophets intermeddle in them, but keep to the affairs of the kingdom of God among men. Nathan applied to Bathsheba, as one that had the greatest concern for Solomon, and could have the freest access to David. He informed her of Adonijah's attempt (Kg1 1:11), and that it was not with David's consent or knowledge. He suggested to her that not only Solomon was in danger of losing the crown, but that he and she too were in danger of losing their lives if Adonijah prevailed. A humble spirit may be indifferent to a crown, and may be content, notwithstanding the prospect of it, to sit down short of the possession of it. But the law of self-preservation, and the sixth commandment, obliges us to use all possible endeavours to secure our own life and the life of others. Now, says Nathan, let me give thee counsel how to save thy own life and the life of thy son, Kg1 1:12. Such as this is the counsel that Christ's ministers give us in his name, to give all diligence, not only that no man take our crown (Rev 3:11), but that we save our lives, even the lives of our souls. He directs her (Kg1 1:13) to go to the king, to remind him of his word and oath, that Solomon should be his successor; and to ask him in the most humble manner, Why doth Adonijah reign? He thought David was not so cold but this would warm him. Conscience, as well as a sense of honour, would put life into him upon such an occasion as this; and he promised (Kg1 1:24) that, while she was reasoning with the king in this matter, he would come in and second her, as if he came accidentally, which perhaps the king might look upon as a special providence (and he was one that took notice of such evidences, Sa1 25:32, Sa1 25:33), or, at least, it would help to awaken him so much the more.

II. Bathsheba, according to Nathan's advice and direction, loses no time, but immediately makes her application to the king, on the same errand on which Esther came to king Ahasuerus, to intercede for her life. She needed not wait for a call as Esther did, she knew she should be welcome at any time; but it is remarked that when she visited the king Abishag was ministering to him (Kg1 1:15), and Bathsheba took no displeasure either at him or her for it, also that she bowed and did obeisance to the king (Kg1 1:16), in token of her respect to him both as her prince and as her husband; such a genuine daughter was she of Sarah, who obeyed Abraham, calling him lord. Those that would find favour with superiors mush show them reverence, and be dutiful to those whom they expect to be kind to them. Her address to the king, on this occasion, is very discreet. 1. She reminded him of his promise made to her and confirmed with a solemn oath, that Solomon should succeed him, Kg1 1:17. She knew how fast this would hold such a conscientious man as David was. 2. She informed him of Adonijah's attempt, which he was ignorant of (Kg1 1:18): "Adonijah reigns, in competition with thee for the present and in contradiction to thy promise for the future. The fault is not thine, for thou knewest it not; but now that thou knowest it thou wilt, in pursuance of thy promise, take care to suppress this usurpation." She told him who were Adonijah's guests, and who were in his interest, and added, but "Solomon thy servant has he not called, which plainly shows he looks upon him as his rival, and aims to undermine him, Kg1 1:19. It is not an oversight, but a contempt of the act of settlement, that Solomon is neglected." 3. She pleads that it is very much in his power to obviate this mischief (Kg1 1:20): The eyes of all Israel are upon thee, not only as a king, for we cannot suppose it the prerogative of any prince to bequeath his subjects by will (as if they were his goods and chattels) to whom he pleases, but as a prophet. All Israel knew that David was not only himself the anointed of the God of Jacob, but that the Spirit of the Lord spoke by him (Sa2 23:1, Sa2 23:2), and therefore waiting for and depending upon a divine designation, in a matter of such importance, David's word would be an oracle and a law to them; this therefore (says Bathsheba) they expect, and it will end the controversy and effectually quash all Adonijah's pretensions. A divine sentence is in the lips of the king. Note, Whatever power, interest or influence, men have, they ought to improve it to the utmost for the preserving and advancing of the kingdom of the Messiah, of which Solomon's kingdom was a type. 4. She suggested the imminent peril which she and her son would be in if this matter was not settled in David's life-time, Kg1 1:21. "If Adonijah prevail, as he is likely to do (having Joab the general and Abiathar the priest on his side) unless speedily suppressed, Solomon and all his friends will be looked upon as traitors and dealt with accordingly." Usurpers are most cruel. If Adonijah had got into the throne, he would not have dealt so fairly with Solomon as Solomon did with him. Those hazard everything who stand in the way of such as against right force their entrance.

III. Nathan the prophet, according to his promise, seasonably stepped in, and seconded her, while she was speaking, before the king had given his answer, lest. if he had heard Bathsheba's representation only, his answer should be dilatory and only that he would consider of it: but out of the mouth of two witnesses, two such witnesses, the word would be established, and he would immediately give positive orders. The king is told that Nathan the prophet has come, and he is sure to be always welcome to the king, especially when either he is not well or has any great affair upon his thoughts; for, in either case, a prophet will be, in a particular manner, serviceable to him. Nathan knows he must render honour to whom honour is due, and therefore pays the king the same respect now that he finds him sick in bed as he would have done if he had found him in his throne: He bowed himself with his face to the ground, Kg1 1:23. He deals a little more plainly with the king than Bathsheba had done. In this his character would support him, and the present languor of the king's spirits made it necessary that they should be roused. 1. He makes the same representation of Adonijah's attempt as Bathsheba had made (Kg1 1:25, Kg1 1:26), adding that his party had already got to such a height of assurance as to shout, God save king Adonijah, as if king David were already dead, taking notice also that they had not invited him to their feast (Me thy servant has he not called), thereby intimating that they resolved not to consult either God or David in the matter, for Nathan was secretioribus consiliis - intimately acquainted with the mind of both. 2. He makes David sensible how much he was concerned to clear himself from having a hand in it: Hast thou said, Adonijah shall reign after me? (Kg1 1:24), and again (Kg1 1:27), "Is this thing done by my lord the king? If it be, he is not so faithful either to God's word or to his own as we all took him to be; if it be not, it is high time that we witness against the usurpation, and declare Solomon his successor. If it be, why is not Nathan made acquainted with it, who is not only in general, the king's confidant, but is particularly concerned in this matter, having been employed to notify to David the mind of God concerning the succession; but, if my lord the king knows nothing of the matter (as certainly he does not), what daring insolence are Adonijah and his party guilty of!" Thus he endeavoured to incense David against them, that he might act the more vigorously for the support of Solomon's interest. Note, Good men would do their duty if they were reminded of it, and put upon it, and told what occasion there is for them to appear; and those who thus are their remembrancers do them a real kindness, as Nathan here did to David.

IV. David, hereupon, made a solemn declaration of his firm adherence to his former resolution, that Solomon should be his successor. Bathsheba is called in (Kg1 1:28), and to her, as acting for and on behalf of her son, the king gives these fresh assurances. 1. He repeats his former promise and oath, owns that he had sworn unto her by the Lord God of Israel that Solomon would reign after him, Kg1 1:30. Though he is old, and his memory begins to fail him, yet he remembers this. Note, An oath is so sacred a thing that the obligations of it cannot be broken, and so solemn a thing that the impressions of it, one would think, cannot be forgotten. 2. He ratifies it with another, because the occasion called for it: As the Lord liveth, that hath redeemed my soul out of all distress, even so will I certainly do this day, without dispute, without delay. His form of swearing seems to be what he commonly used on solemn occasions, for we find it, Sa2 4:9. And it carries in it a grateful acknowledgment of the goodness of God to him, in bringing him safely through the many difficulties and hardships which had lain in his way, and which he now makes mention of to the glory of God (as Jacob, when he lay a dying, Gen 48:16), thus setting to his seal, from his own experience, that that was true which the Spirit of the Lord spoke by him. Psa 34:22, The Lord redeemeth the soul of his servants. Dying saints ought to be witnesses for God, and speak of him as they have found. Perhaps he speaks thus, on this occasion, for the encouragement of his son and successor to trust in God in the distresses he also might meet with.

V. Bathsheba receives these assurances (Kg1 1:31), 1. With great complaisance to the king's person; she did reverence to him; while Adonijah and his party affronted him. 2. With hearty good wishes for the king's health; Let him live. So far was she from thinking that he lived too long that she prayed he might live for ever, if it were possible, to adorn the crown he wore and to be a blessing to his people. We should earnestly desire the prolonging of useful lives, however it may be the postponing of any advantages of our own.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 11–31. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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