TRV
Translation
King James Version
And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
Complete Jewish Bible
Natan said, "My lord king, did you say, 'Adoniyah is to be king after me; he will sit on my throne'?
Berean Standard Bible
“My lord the king,” said Nathan, “did you say, ‘Adonijah will reign after me, and he will sit on my throne’?
American Standard Version
And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
World English Bible Messianic
Nathan said, “My lord, king, have you said, ‘Adonijah shall reign after me, and he shall sit on my throne?’
Geneva Bible (1599)
And Nathan saide, My lorde, O King, hast thou said, Adoniiah shall reigne after mee, and he shall sit vpon my throne?
Young's Literal Translation
And Nathan saith, `My lord, O king, thou hast said, Adonijah doth reign after me, and he doth sit on my throne;
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In the KJVVerse 8,742 of 31,102
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Commentary on 1 Kings 1 verses 11–31
11 ¶ Wherefore Nathan spake unto Bathsheba the mother of Solomon, saying, Hast thou not heard that Adonijah the son of Haggith doth reign, and David our lord knoweth it not?
12 Now therefore come, let me, I pray thee, give thee counsel, that thou mayest save thine own life, and the life of thy son Solomon.
13 Go and get thee in unto king David, and say unto him, Didst not thou, my lord, O king, swear unto thine handmaid, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne? why then doth Adonijah reign?
14 Behold, while thou yet talkest there with the king, I also will come in after thee, and confirm thy words.
15 And Bathsheba went in unto the king into the chamber: and the king was very old; and Abishag the Shunammite ministered unto the king.
16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
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.
18 And now, behold, Adonijah reigneth; and now, my lord the king, thou knowest it not:
19 And he hath slain oxen and fat cattle and sheep in abundance, and hath called all the sons of the king, and Abiathar the priest, and Joab the captain of the host: but Solomon thy servant hath he not called.
20 And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him.
21 Otherwise it shall come to pass, when my lord the king shall sleep with his fathers, that I and my son Solomon shall be counted offenders.
22 And, lo, while she yet talked with the king, Nathan the prophet also came in.
23 And they told the king, saying, Behold Nathan the prophet. And when he was come in before the king, he bowed himself before the king with his face to the ground.
24 And Nathan said, My lord, O king, hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?
25 For he is gone down this day, and hath slain oxen and fat cattle and sheep in abundance, and hath called all the king's sons, and the captains of the host, and Abiathar the priest; and, behold, they eat and drink before him, and say, God save king Adonijah.
26 But me, even me thy servant, and Zadok the priest, and Benaiah the son of Jehoiada, and thy servant Solomon, hath he not called.
27 Is this thing done by my lord the king, and thou hast not shewed it unto thy servant, who should sit on the throne of my lord the king after him?
28 Then king David answered and said, Call me Bathsheba. And she came into the king's presence, and stood before the king.
29 And the king sware, and said, As the LORD liveth, that hath redeemed my soul out of all distress,
30 Even as I sware unto thee by the LORD God of Israel, saying, Assuredly Solomon thy son shall reign after me, and he shall sit upon my throne in my stead; even so will I certainly do this day.
31 Then Bathsheba bowed with her face to the earth, and did reverence to the king, and said, Let my lord king David live for ever.
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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Athanasius of AlexandriaAD 373
Discourses Against the Arians 2.3-4
Thus fathers often call their sons their servants, yet without denying the genuineness of their nature. In fact, they often affectionately call their own servants children, yet without losing sight of the fact they did purchase them originally. For they use the one appellation from their authority as fathers, but in the other they speak from affection. Thus Sara called Abraham lord, although she was not a servant but a wife. And while the Apostle joined Onesimus the servant to Philemon the master as a brother, Bathsheba called her son a servant even though she was his mother when she said to his father, “Your servant Solomon.” Afterwards also Nathan the Prophet came in and repeated her words to David, “Solomon your servant.” Nor did they mind calling the son a servant, for while David heard it, he recognized the nature of what they were referring to, and even while they said it, they did not forget genuineness [of his sonship], praying that the one they called a “servant” might be made his father’s heir; for to David he was his son by nature.So then, when we read this we interpret it fairly without considering Solomon a servant because we hear him called this. Instead we understand him to be a natural and genuine son. In the same way, if the saints, when referring to the Savior who is confessed to be in truth the Son and the Word by nature, say, “Who was faithful to him that made him,” or if he says of himself, “The Lord created me,” and, “I am your servant and the Son of your handmaid,” and the like, no one should on this account deny that he is proper to the father and from him. Rather, as in the case of Solomon and David, let them think properly about the Father and the Son. For if, though they hear Solomon called a servant, they acknowledge him to be a son, are they not deserving of many deaths, who, instead of preserving the same explanation in the instance of the Lord, whenever they hear “Offspring,” and “Word,” and “Wisdom,” forcibly misinterpret and deny the generation, natural and genuine, of the Son from the Father; but on hearing words and terms proper to a work, immediately condescend to the notion of his being by nature a work and deny the Word—doing this even though it is possible, from his having been made man, to refer all these terms to his humanity? And are they not also proven to be “an abomination to the Lord,” when they use “differing weights” with them, using one set of measurements here and another there in order to blaspheme the Lord? But perhaps they grant that the word “servant” is to be understood in a certain way, but lay stress upon the phrase “who made” as some great support of their heresy. But this argument of theirs also is but a broken reed. For if they are aware of the style of Scripture, they must at once condemn themselves. For as Solomon, though a son, is called a servant, so, to repeat what was said above, although parents refer to the sons springing from themselves as “made” and “created” and “becoming”—in none of these do they deny their nature.
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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SUMMARY
1 Kings 1:24 captures the pivotal moment when Nathan the prophet confronts King David regarding the unauthorized coronation attempt by his son Adonijah. With masterful rhetorical skill, Nathan frames his inquiry as a question about David's supposed decree, subtly but powerfully bringing the king's attention to the crisis of succession and the usurpation of the throne, thereby setting the stage for David's decisive intervention to secure Solomon's rightful place.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Nathan's encounter with David in 1 Kings 1:24 is rich with literary artistry, primarily employing the Rhetorical Question. By asking "hast thou said, Adonijah shall reign after me, and he shall sit upon my throne?", Nathan does not seek information but rather aims to provoke a specific response and decisive action from David. This question is laden with Irony, as Nathan, and the reader, know full well that David has made no such declaration; the irony highlights Adonijah's audacious presumption and the absurdity of his claim. Furthermore, Nathan's feigned ignorance constitutes a subtle form of Understatement, as the prophet fully understands the gravity of the situation but chooses an indirect approach to awaken the king's awareness and responsibility. The repetition of the concept of "reigning" and "sitting upon the throne" emphasizes the central Symbolism of the royal seat as the embodiment of power, legitimacy, and the continuity of the Davidic dynasty.
THEOLOGICAL AND THEMATIC CONNECTIONS
This verse vividly illustrates the tension between human ambition and divine providence in the establishment of leadership. Adonijah's self-exaltation attempts to circumvent God's revealed will and David's prior commitment regarding Solomon. Nathan's strategic intervention serves as a reminder that true authority and legitimate succession ultimately derive from God's appointment, not merely human maneuvering or primogeniture. This episode underscores the principle that while humans make plans, the Lord's purpose will prevail, often through the unexpected intervention of His faithful servants. The stability of God's covenant with David, promising an enduring dynasty, is shown to be dependent not only on God's faithfulness but also on human obedience to His revealed will.
REFLECTION AND APPLICATION
The narrative of 1 Kings 1:24 serves as a powerful reminder of the importance of vigilance, integrity, and discerning counsel in leadership. David, despite his past greatness, had become passive, allowing a vacuum of authority that Adonijah eagerly exploited. This highlights the need for leaders, in any sphere—family, church, or civic—to remain engaged, to uphold their commitments, and to ensure that their stated values and divine guidance are actively pursued and enforced. Nathan's courageous yet wise approach teaches us the value of speaking truth to power, not with accusation, but with strategic insight that prompts rightful action. For believers, this passage encourages trust in God's overarching plan, even when human machinations seem to dominate. Our ultimate hope rests not in the stability of human institutions or the wisdom of our own plans, but in the steadfastness of God's promises and His ability to orchestrate events for His purposes.
Questions for Reflection
FAQ
Why was David seemingly unaware of Adonijah's coup attempt?
Answer: The text describes David as "old and advanced in years" (1 Kings 1:1), suggesting a physical and perhaps mental frailty that led to a decline in his active governance. This created a power vacuum and a lack of oversight, allowing Adonijah to gather support and make his move without David's immediate knowledge or intervention. It highlights the vulnerability of leadership when vigilance wanes.
Why did Nathan use a question instead of a direct accusation?
Answer: Nathan's use of a rhetorical question ("hast thou said...") was a brilliant and strategic move. A direct accusation might have put David on the defensive or been perceived as disrespectful, especially given David's weakened state. By framing it as an inquiry about David's own supposed command, Nathan subtly reminded David of his authority and his prior oath to Bathsheba regarding Solomon (1 Kings 1:17). This approach allowed David to "discover" the truth for himself and prompted him to act decisively to reassert his authority and fulfill his promise.
CHRIST-CENTERED FULFILLMENT
The succession crisis surrounding David's throne, epitomized by Nathan's urgent question in 1 Kings 1:24, finds its ultimate resolution and fulfillment in the person and reign of Jesus Christ. The Davidic covenant, promising an eternal dynasty and a perpetual throne, was not fully realized in Solomon, whose kingdom eventually divided and fell. Instead, the "throne" that Adonijah sought to usurp, and that Solomon temporarily occupied, points forward to the eternal and unshakeable throne of the Messiah. Jesus, as the "Son of David" (Matthew 1:1), is the true heir to David's kingdom. The angel Gabriel's prophecy to Mary declares that the Lord God "will give Him the throne of His father David, and He will reign over the house of Jacob forever, and of His kingdom there will be no end" (Luke 1:32-33). Unlike Adonijah's self-appointed reign or even Solomon's temporary one, Christ's reign is divinely appointed and eternally secure. He is the one who truly "sits upon [David's] throne" in a spiritual and cosmic sense, exercising ultimate authority and bringing about the eternal kingdom of God (Hebrews 1:8; Revelation 3:21). The earthly drama of succession in 1 Kings 1:24 thus foreshadows the divine certainty of Christ's ultimate, unchallenged, and everlasting reign.