TRV
Translation
King James Version
But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
Complete Jewish Bible
However, I will take the kingdom away from his son and give ten tribes of it to you.
Berean Standard Bible
But I will take ten tribes of the kingdom from the hand of his son and give them to you.
American Standard Version
but I will take the kingdom out of his son’s hand, and will give it unto thee, even ten tribes.
World English Bible Messianic
but I will take the kingdom out of his son’s hand, and will give it to you, even ten tribes.
Geneva Bible (1599)
But I will take the kingdome out of his sonnes hand, and will giue it vnto thee, euen the ten tribes.
Young's Literal Translation
and I have taken the kingdom out of the hand of his son, and given it to thee--the ten tribes;
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In the KJVVerse 9,144 of 31,102
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Commentary on 1 Kings 11 verses 26–40
26 ¶ And Jeroboam the son of Nebat, an Ephrathite of Zereda, Solomon's servant, whose mother's name was Zeruah, a widow woman, even he lifted up his hand against the king.
27 And this was the cause that he lifted up his hand against the king: Solomon built Millo, and repaired the breaches of the city of David his father.
28 And the man Jeroboam was a mighty man of valour: and Solomon seeing the young man that he was industrious, he made him ruler over all the charge of the house of Joseph.
29 And it came to pass at that time when Jeroboam went out of Jerusalem, that the prophet Ahijah the Shilonite found him in the way; and he had clad himself with a new garment; and they two were alone in the field:
30 And Ahijah caught the new garment that was on him, and rent it in twelve pieces:
31 And he said to Jeroboam, Take thee ten pieces: for thus saith the LORD, the God of Israel, Behold, I will rend the kingdom out of the hand of Solomon, and will give ten tribes to thee:
32 (But he shall have one tribe for my servant David's sake, and for Jerusalem's sake, the city which I have chosen out of all the tribes of Israel:)
33 Because that they have forsaken me, and have worshipped Ashtoreth the goddess of the Zidonians, Chemosh the god of the Moabites, and Milcom the god of the children of Ammon, and have not walked in my ways, to do that which is right in mine eyes, and to keep my statutes and my judgments, as did David his father.
34 Howbeit I will not take the whole kingdom out of his hand: but I will make him prince all the days of his life for David my servant's sake, whom I chose, because he kept my commandments and my statutes:
35 But I will take the kingdom out of his son's hand, and will give it unto thee, even ten tribes.
36 And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there.
37 And I will take thee, and thou shalt reign according to all that thy soul desireth, and shalt be king over Israel.
38 And it shall be, if thou wilt hearken unto all that I command thee, and wilt walk in my ways, and do that is right in my sight, to keep my statutes and my commandments, as David my servant did; that I will be with thee, and build thee a sure house, as I built for David, and will give Israel unto thee.
39 And I will for this afflict the seed of David, but not for ever.
40 Solomon sought therefore to kill Jeroboam. And Jeroboam arose, and fled into Egypt, unto Shishak king of Egypt, and was in Egypt until the death of Solomon.
We have here the first mention of that infamous name Jeroboam the son of Nebat, that made Israel to sin; he is here brought upon the stage as an adversary to Solomon, whom God had expressly told (Kg1 11:11) that he would give the greatest part of his kingdom to his servant, and Jeroboam was the man. We have here an account,
I. Of his extraction, Kg1 11:26. He was of the tribe of Ephraim, he next in honour to Judah. His mother was a widow, to whom Providence had made up the loss of a husband in a son that was active and ingenious, and (we may suppose) a great support and comfort to her.
II. Of his elevation. It was Solomon's wisdom, when he had work to do, to employ proper persons in it. He observed Jeroboam to be a very industrious young man, one that minded his business, took a pleasure in it, and did it with all his might, and therefore he gradually advanced him, till at length he made him receiver-general for the two tribes of Ephraim and Manasseh, or perhaps put him into an office equivalent to that of lord-lieutenant of those two counties, for he was ruler of the burden, or tribute, that is, either of the taxes or of the militia of the house of Joseph. Note, Industry is the way to preferment. Seest thou a man diligent in his business, that will take care and pains, and go through with it? he shall stand before kings, and not always be on the level with mean men. Observe a difference between David, and both his predecessor and his successor: when Saul saw a valiant man he took him to himself (Sa1 14:52); when Solomon saw an industrious man he preferred him; but David's eyes were upon the faithful in the land, that they might dwell with him: if he saw a godly man, he preferred him, for he was a man after God's own heart, whose countenance beholds the upright.
III. Of his designation to the government of the ten tribes after the death of Solomon. Some think he was himself plotting against Solomon, and contriving to rise to the throne, that he was turbulent and aspiring. The Jews say that when he was employed by Solomon in building Millo he took opportunities of reflecting upon Solomon as oppressive to his people, and suggesting that which would alienate them from his government. It is not indeed probable that he should say much to that purport, for Solomon would have got notice of it, and it would have hindered his preferment; but it is plainly intimated that he had it in his thoughts, for the prophet tells him (Kg1 11:37), Thou shalt reign according to all that thy soul desireth. But this was the cause, or rather this was the story, of the lifting up of his hand against the king: Solomon made him ruler over the tribes of Joseph, and, as he was going to take possession of his government, he was told by a prophet in God's name that he should be king, which emboldened him to aim high, and in some instances to oppose the king and give him vexation. 1. The prophet by whom this message was sent was Ahijah of Shiloh; we shall read of him again, Kg1 14:2. It seems, Shiloh was not so perfectly forsaken and forgotten of God but that, in remembrance of the former days, it was blessed with a prophet. He delivered his message to Jeroboam in the way, his servants being probably ordered to retire, as in a like case (Sa1 9:27), when Samuel delivered his message to Saul. God's word was not the less sacred and sure for being delivered to him thus obscurely, under a hedge it may be. 2. The sign by which it was represented to him was the rending of a garment into twelve pieces, and giving him ten, Kg1 11:30, Kg1 11:31. It is not certain whether the garment was Jeroboam's, as is commonly taken for granted, or Ahijah's, which is more probable: He (that is, the prophet) had clad himself with a new garment, on purpose that he might with it give him a sign. The rending of the kingdom from Saul was signified by the rending of Samuel's mantle, not Saul's, Sa1 15:27, Sa1 15:28. And it was more significant to give Jeroboam ten pieces of that which was not his own before than of that which was. The prophets, both true and false, used such signs, even in the New Testament, as Agabus, Act 21:10, Act 21:11. 3. The message itself, which is very particular, (1.) He assures him that he shall be king over ten of the twelve tribes of Israel, Kg1 11:31. The meanness of his extraction and employment shall be no hindrance to his advancement, when the God of Israel says (by whom kings reign), I will give ten tribes unto thee. (2.) He tells him the reason; not for his good character or deserts, but for the chastising of Solomon's apostasy: "Because he, and his family, and many of his people with him, have forsaken me, and worshipped other gods," Kg1 11:33. It was because they had done ill, not because he was likely to do much better. Thus Israel must know that it is not for their righteousness that they are made masters of Canaan, but for the wickedness of the Canaanites, Deu 9:4. Jeroboam did not deserve so good a post, but Israel deserved so bad a prince. In telling him that the reason why he rent the kingdom from the house of Solomon was because they had forsaken God, he warns him to take heed of sinning away his preferment in like manner. (3.) He limits his expectations to the ten tribes only, and to them in reversion after the death of Solomon, lest he should aim at the whole and give immediate disturbance to Solomon's government. He is here told, [1.] That two tribes (called here one tribe, because little Benjamin was in a manner lost in the thousands of Judah) should remain sure to the house of David, and he must never make any attempt upon them: He shall have one tribe (Kg1 11:32), and again (Kg1 11:36), That David may have a lamp, that is, a shining name and memory (Psa 132:17), and his family, as a royal family, may not be extinct. He must not think that David was rejected, as Saul was. No, God would not take his loving-kindness from him, as he did from Saul. The house of David must be supported and kept in reputation, for all this, because out of it the Messiah must arise. Destroy it not, for that blessing is in it. [2.] That Solomon must keep possession during his life, Kg1 11:34, Kg1 11:35. Jeroboam therefore must not offer to dethrone him, but wait with patience till his day shall come to fall. Solomon shall be prince, all the days of his life, not for his own sake (he had forfeited his crown to the justice of God), but for David my servant's sake, because he kept my commandments. Children that do not tread in their parents' steps yet often fare the better in this world for their good parents' piety. (4.) He gives him to understand that he will be upon his good behaviour. The grant of the crown must run quamdiu se bene gesserit - during good behaviour. "If thou wilt do what is right in my sight, I will build thee a sure house, and not otherwise" (Kg1 11:38), intimating that, if he forsook God, even his advancement to the throne would in time lay his family in the dust; whereas the seed of David, though afflicted, should not be afflicted for ever (Kg1 11:39), but should flourish again, as it did in many of the illustrious kings of Judah, who reigned in glory when Jeroboam's family was extirpated.
IV. Jeroboam's flight into Egypt, Kg1 11:40. In some way or other Solomon came to know of all this, probably from Jeroboam's own talk of it; he could not conceal it as Saul did, nor keep his own counsel; if he had, he might have staid in his country, and been preparing there for his future advancement; but letting it be known, 1. Solomon foolishly sought to kill his successor. Had not he taught others that, whatever devices are in men's hearts, the counsel of the Lord shall stand? And yet does he himself think to defeat that counsel? 2. Jeroboam prudently withdrew into Egypt. Though God's promise would have secured him any where, yet he would use means for his own preservation, and was content to live in exile and obscurity for a while, being sure of a kingdom at last. And shall not we be so, who have a better kingdom in reserve?
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 26–40. 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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SUMMARY
1 Kings 11:35 articulates God's decisive judgment upon King Solomon's dynasty, declaring that the unified kingdom of Israel will be torn from the hand of his son, Rehoboam, and specifically, ten of the twelve tribes will be given to Jeroboam. This divine decree is a direct and sovereign consequence of Solomon's profound idolatry and covenant infidelity, underscoring God's unwavering justice and His active, providential involvement in the historical trajectory of His people, even amidst their spiritual failures.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices that amplify its theological impact. Divine Fiat is central, as God directly declares His intention and action ("I will take... and will give"). This emphasizes His absolute sovereignty and the certainty of His word, portraying Him as the ultimate orchestrator of history. The statement functions as a Prophetic Decree, not merely predicting an event but actively ordaining it, thereby shaping the future history of Israel with divine authority. There is also a strong element of Foreshadowing, as this pronouncement sets the stage for the dramatic and tragic division of the kingdom detailed in the subsequent chapters, a schism that will profoundly impact the spiritual, political, and social trajectory of both the northern and southern kingdoms for centuries to come. Finally, a poignant Contrast is subtly present between the initial glory, unity, and divinely blessed reign of Solomon and the impending fragmentation and judgment, highlighting the devastating consequences of spiritual compromise and covenant infidelity.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Kings 11:35 serves as a profound theological statement on God's justice, His absolute sovereignty, and His enduring covenant faithfulness. It unequivocally demonstrates that disobedience, particularly the insidious sin of idolatry, carries severe and far-reaching consequences, even for those highly favored and blessed by God, such as King Solomon. God's judgment is not arbitrary or capricious but a righteous and just response to the breaking of His covenant. Yet, even in the midst of such severe judgment, God's faithfulness to His promises endures; the kingdom is indeed divided, but the Davidic line is not entirely cut off, ensuring the continuity of the messianic promise. This passage powerfully reminds us that God is actively and intimately involved in human history, orchestrating events to fulfill His divine purposes, and holding leaders accountable for their spiritual integrity and adherence to His commands.
REFLECTION AND APPLICATION
The judgment pronounced in 1 Kings 11:35 offers timeless and sobering lessons for believers today. Solomon's tragic downfall, despite his unparalleled wisdom, immense wealth, and initial devotion, serves as a poignant reminder that no one is immune to the insidious creep of spiritual compromise. His gradual turning away from God, fueled by foreign wives and their pagan gods, vividly illustrates how seemingly minor concessions to the world can lead to catastrophic consequences, not just for individuals but for entire communities and nations. This passage challenges us to vigilantly guard our hearts against any form of idolatry – anything that usurps God's rightful place in our affections, loyalties, or pursuits, whether it be wealth, power, comfort, or worldly approval. It underscores the profound gravity of obedience and the far-reaching impact of our choices, particularly for those in positions of leadership, whose spiritual integrity can shape the destiny of many. We are called to cultivate an undivided heart, remaining steadfast in our devotion to the Lord, knowing that His justice is as certain as His enduring faithfulness and mercy.
Questions for Reflection
FAQ
Why did God punish Solomon's son instead of Solomon directly?
Answer: God's decision to defer the full political rupture and the tearing away of the kingdom until Rehoboam's reign was a profound act of mercy and a powerful demonstration of His unwavering faithfulness to the Davidic covenant. 1 Kings 11:12 explicitly states that God would not tear the kingdom away during Solomon's lifetime "for the sake of David thy father." While Solomon certainly experienced personal consequences for his sin, God's promise to David that his house and kingdom would endure before Him forever (2 Samuel 7:16) meant that the Davidic line would not be immediately extinguished. The judgment was delayed but not averted, highlighting both God's righteous justice and His enduring commitment to His covenant promises, even when His people fail.
Who were the "ten tribes" and which tribes remained with Solomon's son?
Answer: The "ten tribes" referred to the northern tribes of Israel, which would form the independent Kingdom of Israel under Jeroboam. These typically included Reuben, Simeon, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Ephraim, and Manasseh, representing the vast majority of Israel's population and territory. The tribes that remained loyal to Solomon's son, Rehoboam, forming the Kingdom of Judah, were primarily Judah and Benjamin, along with a significant number of Levites and faithful Israelites from other tribes who chose to remain loyal to the Davidic dynasty and the Jerusalem Temple as the center of true worship (1 Kings 12:20).
Does this mean God encourages rebellion against kings?
Answer: No, this passage does not encourage human-initiated rebellion against legitimate authority. Instead, it powerfully illustrates God's sovereign right and ultimate power to raise up and bring down kings according to His divine will and righteous purposes. The division of the kingdom was a divinely orchestrated act of judgment, explicitly declared by God through His prophet Ahijah, and then confirmed by God Himself in this very verse. It was not a political coup initiated by Jeroboam or the northern tribes without divine sanction, but rather God using human agents to fulfill His righteous judgment. God's actions here are unique and demonstrate His supreme authority over all earthly rulers and kingdoms, underscoring that even the most powerful human leaders are ultimately accountable to Him.
CHRIST-CENTERED FULFILLMENT
1 Kings 11:35, with its stark portrayal of a kingdom torn apart by human sin and disobedience, powerfully foreshadows the desperate need for a perfect King and an undivided, eternal kingdom. Solomon, despite his unparalleled wisdom and divinely granted prosperity, ultimately failed to maintain the unity and spiritual purity of Israel, leading to a fractured nation and a divided legacy. This profound brokenness points directly to Jesus Christ, the true Son of David, whose kingdom is not of this world and can never be divided, diminished, or taken away. Unlike Solomon, whose heart was tragically turned by foreign wives and idolatry, Jesus remained perfectly obedient to the Father's will, even unto death on the cross (Philippians 2:8). He is the promised Messiah, the one through whom God's covenant with David finds its ultimate, unfailing, and eternal fulfillment (Luke 1:32-33). His reign is not over a mere ten tribes or a temporary earthly domain, but over all creation, establishing a spiritual kingdom that unites people from every tribe, tongue, and nation into one body, redeemed by His blood (Revelation 5:9-10). The tragic division of Israel underscores the inherent fragility of human leadership and the absolute necessity of God's perfect, righteous rule, which is fully and eternally realized in Christ, the King of kings and Lord of lords, whose dominion is everlasting and whose peace knows no end (Isaiah 9:6-7).