1 Kings 1:45

Translation
King James Version
And Zadok the priest and Nathan the prophet have anointed him king in Gihon: and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard.
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KJV (with Strong's)
And Zadok H6659 the priest H3548 and Nathan H5416 the prophet H5030 have anointed H4886 him king H4428 in Gihon H1521: and they are come up H5927 from thence rejoicing H8056, so that the city H7151 rang again H1949. This is the noise H6963 that ye have heard H8085.
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Complete Jewish Bible
and Tzadok the cohen and Natan the prophet anointed him king in Gichon. Then they escorted him back from there rejoicing, so that the city is in an uproar; this is the noise you've been hearing.
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Berean Standard Bible
Zadok the priest and Nathan the prophet have anointed him king at Gihon, and they have gone up from there with rejoicing that rings out in the city. That is the noise you hear.
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American Standard Version
and Zadok the priest and Nathan the prophet have anointed him king in Gihon; and they are come up from thence rejoicing, so that the city rang again. This is the noise that ye have heard.
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World English Bible Messianic
Zadok the priest and Nathan the prophet have anointed him king in Gihon. They have come up from there rejoicing, so that the city rang again. This is the noise that you have heard.
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Geneva Bible (1599)
And Zadok the Priest, and Nathan ye Prophet haue anointed him King in Gihon: and they are gone vp from thence with ioy, and the citie is moued: this is the noise that ye haue heard.
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Young's Literal Translation
and they anoint him--Zadok the priest and Nathan the prophet--for king in Gihon, and are come up thence rejoicing, and the city is moved; it is the noise that ye have heard.
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See also
1 Kings 1:40Ezra 3:131 Samuel 28:141 Samuel 4:51 Kings 14:6Daniel 5:26Daniel 5:28
See on the biblical-era map
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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In the KJVVerse 8,763 of 31,102

Study This Verse

SUMMARY

First Kings 1:45 vividly recounts the pivotal moment of Solomon's anointing as king, a sacred ceremony orchestrated by Zadok the priest and Nathan the prophet at the Gihon spring. This event, mandated by the aging King David, served to publicly legitimize Solomon's succession and decisively counter Adonijah's attempted usurpation. The verse powerfully depicts the immediate and overwhelming public rejoicing that followed, as the city erupted in celebration, signaling widespread acceptance and divine favor upon the new monarch and solidifying his rightful claim to the throne of Israel.

CONTEXT

  • Literary Context: This verse is situated at a critical juncture in the narrative of King David's final days, specifically within 1 Kings 1. The preceding verses detail the immediate crisis: David is old and frail, and his ambitious son Adonijah, presuming the throne, has gathered significant support from key figures like Joab and Abiathar, attempting to seize power (1 Kings 1:5-10). Bathsheba, Solomon's mother, and Nathan the prophet intervene, reminding David of his solemn oath to make Solomon king (1 Kings 1:11-27). Roused to action, David issues a swift decree for Solomon's immediate anointing, bypassing Adonijah's rebellion. Verse 45 describes the rapid execution of this command, serving as the dramatic culmination of the power struggle and the definitive establishment of Solomon's reign. The subsequent verses (1 Kings 1:46-53) detail the news reaching Adonijah and his fearful reaction, confirming Solomon's secure position.
  • Historical & Cultural Context: Anointing with oil was a deeply significant ritual in ancient Israel, symbolizing divine selection and empowerment for specific roles, particularly for priests, prophets, and kings. The act of anointing a king was not merely a political coronation but a sacred consecration, signifying God's choice and the transfer of divine authority. The location, Gihon, was a natural spring outside Jerusalem, providing a vital water source for the city. Its choice for the anointing was symbolic, evoking life, purity, and perhaps echoing the anointing of David himself, who was also anointed in a public, divinely sanctioned manner (2 Samuel 5:3). The public acclamation, with the city "ringing again," was crucial for legitimizing the new king in the eyes of the populace, demonstrating popular consent alongside divine appointment. This public display effectively countered Adonijah's private, conspiratorial self-proclamation, ensuring broad recognition of Solomon's legitimate rule.
  • Key Themes: The central themes in 1 Kings 1 and specifically in verse 45 revolve around Divine Sovereignty and Succession. God's plan for the Davidic dynasty, as promised to David (2 Samuel 7:12-16), is powerfully asserted despite human machinations and attempts at usurpation. Solomon's anointing by God's representatives (Zadok and Nathan) underscores his Legitimate Authority, contrasting sharply with Adonijah's illegitimate ambition. The theme of Public Acclamation and Joy highlights the importance of popular consent and the people's recognition of God's chosen leader, which also serves as a deterrent to further rebellion. Furthermore, the narrative emphasizes God's Faithfulness to His Covenant, as the promise of a successor from David's lineage is fulfilled, paving the way for the building of the Temple and the establishment of a stable kingdom, as prophesied in 1 Chronicles 22:9-10.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Anointed (Hebrew, mâshach', H4886): This verb (H4886) literally means "to smear" or "to rub with oil." In the Old Testament, it signifies consecration, setting apart an individual or object for a sacred purpose. Kings, priests, and sometimes prophets were anointed, symbolizing their divine selection, empowerment by God's Spirit, and investment with divine authority for their office. This act was crucial for establishing legitimacy and divine sanction. The very terms "Messiah" (Hebrew Mashiach) and "Christ" (Greek Christos) derive from this root, referring to "the Anointed One."
  • Gihon (Hebrew, Gîychôwn', H1521): Gihon (H1521) was a significant natural spring and vital water source located in the Kidron Valley, just outside the walls of ancient Jerusalem. Its selection as the site for Solomon's anointing was highly symbolic. Springs are sources of life and purity, and the public nature of the anointing at Gihon, rather than within the palace, underscored the legitimacy and public acceptance of Solomon's kingship. It was a place of vital importance to the city, making the ceremony visible and impactful, signaling a fresh, divinely sanctioned start.
  • Rang again (Hebrew, hûwm', H1949): This phrase (H1949) conveys the sense of a loud, echoing sound, a clamor, or a roaring noise. It is used here hyperbolically to describe the overwhelming volume of the people's shouts and celebrations. It emphasizes the widespread, spontaneous, and enthusiastic public acclamation of Solomon's kingship, indicating universal approval and joy that reverberated through the entire city, making the event undeniable and its impact far-reaching.

Verse Breakdown

  • "And Zadok the priest and Nathan the prophet have anointed him king in Gihon:" This clause identifies the key figures responsible for the anointing: Zadok, the high priest, representing the religious authority and divine sanction, and Nathan, the prophet, God's direct messenger, who had previously conveyed God's covenant to David and revealed David's sin. Their joint participation underscored the divine legitimacy of Solomon's kingship, making it clear that this was not merely a political maneuver but a sacred act ordained by God. The location, Gihon, emphasizes the public and symbolic nature of the event, ensuring its visibility to the populace.
  • "and they are come up from thence rejoicing, so that the city rang again." This describes the immediate aftermath of the anointing. The procession, including Solomon and his supporters, returned from Gihon to the city, accompanied by an overwhelming display of public jubilation. The phrase "the city rang again" is a powerful hyperbole, conveying the immense volume of the celebratory shouts, music, and general clamor from the populace. It signifies the widespread joy and popular acceptance of Solomon's ascension, demonstrating a clear mandate from the people in addition to divine appointment, effectively silencing any opposition.
  • "This [is] the noise that ye have heard." This concluding statement serves as a direct address, likely from the narrator or one of David's loyalists (perhaps Jonathan, Abiathar's son, who relays the news in 1 Kings 1:42-43), to Adonijah and his co-conspirators. It clarifies the source of the celebratory uproar they were hearing, which had interrupted their own feast. This statement dramatically reveals to Adonijah that his attempted coup has been decisively thwarted by David's swift action and God's clear favor on Solomon, bringing his illicit celebration to an abrupt and fearful end.

Literary Devices

The passage employs several potent literary devices to convey its message. Hyperbole is strikingly evident in the phrase "the city rang again," which vividly exaggerates the sound of celebration to convey the overwhelming scale of public rejoicing and acclamation. This emphasizes the undeniable popular support for Solomon and the futility of Adonijah's rebellion. Symbolism is rich throughout, particularly with the act of anointing, which represents divine consecration, the transfer of authority, and the impartation of God's blessing. The choice of Gihon, a life-giving spring, as the site for the anointing also carries symbolic weight, suggesting the fresh start, vitality, and purity of Solomon's reign. Furthermore, the narrative employs Contrast between the legitimate, divinely sanctioned, and publicly celebrated anointing of Solomon and Adonijah's clandestine, self-proclaimed, and ultimately illegitimate attempt to seize the throne. This contrast powerfully highlights the triumph of God's sovereign will over human ambition and conspiracy.

THEOLOGICAL AND THEMATIC CONNECTIONS

The anointing of Solomon in 1 Kings 1:45 is a profound theological statement about divine sovereignty and the establishment of legitimate authority. It underscores that true leadership is not self-appointed or achieved through human maneuvering, but is divinely ordained and publicly affirmed. God's faithfulness to His covenant with David, promising an enduring dynasty, is visibly demonstrated, even amidst political intrigue and succession crises. The overwhelming joy of the people signifies their recognition of God's hand in Solomon's ascent, reflecting a communal affirmation of God's chosen king. This event serves as a powerful reminder that God's purposes will prevail, and He will establish His chosen instruments for His kingdom work, always in accordance with His divine plan and promises.

REFLECTION AND APPLICATION

The vivid account of Solomon's anointing offers enduring lessons for believers today. It powerfully illustrates that God's plans are sovereign and cannot be thwarted by human ambition or conspiracy. Just as God established Solomon's reign despite Adonijah's attempts, so too does God work out His perfect will in our lives and in the world, often in ways that defy human expectation or logic. This narrative calls us to trust in God's timing and His anointing, recognizing that true authority and lasting peace come from His divine order, not from our own striving or self-promotion. It encourages us to rejoice when God's will is clearly manifested, to align ourselves with His purposes, and to find our security not in worldly power structures but in the steadfastness of His covenant promises. The public celebration also reminds us of the joy that accompanies God's blessings and the importance of communal affirmation of His work, prompting us to celebrate God's faithfulness in our own contexts.

Questions for Reflection

  • How does Solomon's anointing challenge our understanding of leadership and authority, particularly in contrast to Adonijah's approach?
  • In what areas of your life are you tempted to "self-anoint" or seize control, rather than trusting in God's timing and divine appointment?
  • What does the "city ringing again" teach us about the appropriate response to God's manifest work and blessings?
  • How can we discern God's anointing and legitimate authority in our contemporary context, and how should we respond to it?

FAQ

Why was Solomon anointed at Gihon, and what is its significance?

Answer: Solomon was anointed at Gihon, a natural spring outside Jerusalem, for several significant reasons. Firstly, it was a vital water source for the city, making it a prominent and easily accessible location for a public ceremony. Secondly, the choice of a spring symbolized life, purity, and renewal, fitting for the inauguration of a new reign and implying a fresh, divinely blessed start. Historically, David himself was anointed in a public setting, and performing Solomon's anointing at Gihon, outside the palace, emphasized its public nature and legitimacy, directly countering Adonijah's more private, conspiratorial self-proclamation. This public display ensured that the entire city witnessed and could participate in the joyous acclamation of the new king, solidifying his authority in the eyes of the people. The location underscored that Solomon's kingship was not merely a palace intrigue but a divinely sanctioned event for all Israel, ensuring widespread recognition and acceptance.

CHRIST-CENTERED FULFILLMENT

The anointing of Solomon in 1 Kings 1:45 finds its ultimate and glorious fulfillment in Jesus Christ, the true and eternal "Anointed One." Solomon, a son of David, was anointed with oil by a priest and a prophet, establishing his earthly reign and foreshadowing a greater King. Jesus, as the Son of God and the ultimate Son of David, was not anointed with oil by human hands but by the Holy Spirit at His baptism, when the Spirit descended upon Him like a dove (Matthew 3:16-17). This divine anointing marked Him as the Christ, the Messiah, set apart by God for His eternal priestly, prophetic, and kingly offices. While Solomon's anointing led to the city "ringing again" with earthly joy, Jesus's anointing ushered in a spiritual kingdom that evokes heavenly rejoicing and the promise of eternal life for all who believe (Luke 15:7). Unlike Solomon's temporary and flawed reign, Jesus's kingship is eternal, righteous, and brings true peace and salvation (Isaiah 9:6-7; Luke 1:32-33). He is the Lamb of God who takes away the sin of the world, the ultimate fulfillment of God's covenant with David, establishing a kingdom that will never end and bringing ultimate joy to all who acknowledge His reign.

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Commentary on 1 Kings 1 verses 41–53

We have here,

I. The tidings of Solomon's inauguration brought to Adonijah and his party, in the midst of their jollity: They had made an end of eating, and, it should seem, it was a great while before they made an end, for all the affair of Solomon's anointing was ordered and finished while they were at dinner, glutting themselves. Thus those who serve not our Lord Christ, but oppose him, are commonly such as serve their own belly (Rom 16:18) and made a god of it, Phi 3:19. Their long feast intimates likewise that they were very secure and confident of their interest, else they would not have lost so much time. The old world and Sodom were eating and drinking, secure and sensual, when their destruction came, Luk 17:26, etc. When they made an end of eating, and were preparing themselves to proclaim their king, and bring him in triumph into the city, they heard the sound of the trumpet (Kg1 1:41), and a dreadful sound it was in their ears, Job 15:21. Joab was an old man, and was alarmed at it, apprehending the city to be in an uproar; but Adonijah was very confident that the messenger, being a worthy man, brought good tidings, Kg1 1:42. Usurpers flatter themselves with the hopes of success, and those are commonly least timorous whose condition is most dangerous. But how can those who do evil deeds expect to have good tidings? No, the worthiest man will bring them the worst news, as the priest's son did here to Adonijah, Kg1 1:43. "Verily, the best tidings I have to bring you is that Solomon is made king, so that your pretensions are all quashed." He relates to them very particularly, 1. With what great solemnity Solomon was made king (Kg1 1:44, Kg1 1:45), and that he was now sitting on the throne of the kingdom, Kg1 1:46. Adonijah thought to have stepped into the throne before him, but Solomon was too quick for him. 2. With what general satisfaction Solomon was made king, so that that which was done was not likely to be undone again. (1.) The people were pleased, witness their joyful acclamations, Kg1 1:45. (2.) The courtiers were pleased: The kings servants attended him with an address of congratulation upon this occasion, Kg1 1:47. We have here the heads of their address: They blessed king David, applauded his prudent care for the public welfare, acknowledged their happiness under his government, and prayed heartily for his recovery. They also prayed for Solomon, that God would make his name better than his father's, which it might well be when he had his father's foundation to build upon. A child, on a giant's shoulders, is higher than the giant himself. (3.) The king himself was pleased: He bowed himself upon the bed, not only to signify his acceptance of his servants' address, but to offer up his own address to God (Kg1 1:48): "Blessed be the Lord God of Israel, who, as Israel's God, for Israel's good, has brought this matter to such a happy issue, my eyes even seeing it." Note, It is a great satisfaction to good men, when they are going out of the world, to see the affairs of their families in a good posture, their children rising up in their stead to serve God and their generation, and especially to see peace upon Israel and the establishment of it.

II. The effectual crush which this gave to Adonijah's attempt. It spoiled the sport of his party, dispersed the company, and obliged every man to shift for his own safety. The triumphing of the wicked is short. They were building a castle in the air, which, having no foundation, would soon fall and crush them. They were afraid of being taken in the fact, while they were together hatching their treason, and therefore each one made the best of his way.

III. The terror Adonijah himself was in, and the course he took to secure himself. he was now as much depressed as he had been elevated, Kg1 1:42, Kg1 1:50. He had despised Solomon as not worthy to be his guest (Kg1 1:10), but now he dreads him as his judge: He feared because of Solomon. Thus those who oppose Christ and his kingdom will shortly be made to tremble before him, and call in vain to rocks and mountains to shelter them from his wrath. He took hold on the horns of the altar, which was always looked upon as a sanctuary, or place of refuge (Exo 21:14), intimating hereby that he durst not stand a trial, but threw himself upon the mercy of his prince, in suing for which he relied upon no other plea than the mercy of God, which was manifested in the institution and acceptance of the sacrifices that were offered on that altar and the remission of sin thereupon. Perhaps Adonijah had formerly slighted the service of the altar, yet now he courts the protection of it. Many who in the day of their security neglect the great salvation, under the arrests of the terrors of the Lord would gladly be beholden to Christ and his merit, and, when it is too late, will catch hold of the horns of the altar.

IV. His humble address to Solomon for mercy. By those who brought Solomon tidings where he was, he sent a request for his life (Kg1 1:51): Let king Solomon swear to me that he will not slay his servant. He owns Solomon for his prince, and himself his servant, dares not justify himself, but makes supplication to his judge. It was a great change with him. He that in the morning was grasping at a crown is before night begging for his life. Then Adonijah reigned, now Adonijah trembles, and cannot think himself safe unless Solomon promise, with an oath, not to put him to death.

V. The orders Solomon gave concerning him. He discharges him upon his good behaviour, Kg1 1:52, Kg1 1:53. He considered that Adonijah was his brother, and that it was the first offence. Perhaps, being so soon made sensible of his error and then not persisting in his rebellion, he might prove not only a peaceable, but a serviceable subject, and therefore, if he will conduct himself well for the future, what is past shall be pardoned: but if he be fond disaffected, turbulent, and aspiring, this offence shall be remembered against him, he shall be called up upon his former conviction (as our law speaks), and execution shall be awarded against him. Thus the Son of David receives those to mercy that have been rebellious: if they will return to their allegiance, and be faithful to their Sovereign, their former crimes shall not be mentioned against them; but, if still they continue in the interests of the world and the flesh, this will be their ruin. Adonijah is sent for, and told upon what terms he stands, which he signifies his grateful submission to, and then is told to go to his house and live retired there. Solomon not only gave him his life, but his estate, thus establishing his throne by mercy.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 41–53. 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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