Prophet Pearls #5 – Chayei Sarah (1 Kings 1:1-31)

Solomon Crowned King - Prophet Pearls - Chayei Sarah (1 Kings 1:1-31)In this episode of Prophet PearlsChayei Sarah (1 Kings 1:1-31), Nehemia Gordon and Keith Johnson discuss the ancient story of King David’s old age, and the ensuing struggle for succession seem as modern as any HBO political drama. The portion opens with a brow-raising account of a woman “warming” the king. But which provides the best explanation—eisegesis or exegesis study methods? The word play between “Adonijah” and “Adonai” provides a virtual romp through the portion, and we learn how Amnon-Absalom-Adonijah and Solomon fit the Hebrew thought pattern of “three and four.” Gordon explains why it’s a big deal to swear by Yehovah as well as why it was dangerous to live in an ancient culture and claim to be a king. Pearls aplenty, but it’s hard to top the one little word that Bathsheba adds when proclaiming l’chaim to King David—“olam.”

"Let my lord King David live forever!" (1 Kings 1:31)

I look forward to reading your comments!

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26 thoughts on “Prophet Pearls #5 – Chayei Sarah (1 Kings 1:1-31)

  1. In Genesis 22 : 16 – Yehovah says to Abraham ” By Myself have I sworn ” and when David says in 1 King 1 : 30 – ” even as I swore to you ” but qualified by ” by Yehovah ” : the very use of the Hebrew Term ” Sheva” is irrevocable .

  2. “May the king (david) live forever!” A perfect blessing for a dire time, especially considering that a blessing of life for anything less than forever is the same as a sentense of death; except deferred. Even if she had no power to enforce the blessing, it would have plainly showed david that she had no ill will toward him at all, only good will. That would be appropriate, as david had just proclaimed to save her and solomon’s life. Not all is esoteric, but all has a practical side too. Yah bless! (and chaiaoeh!)

  3. Nehemiah has reason to be excited about his insight regarding eternal life found in the phrase-
    “Let my lord King David live forever!”

    We find a second witness at the end of Psalm 17 being a prayer by King David.
    “…From men of the world, whose portion is in this life”
    “As for me, I shall behold Your face in righteousness; I will be satisfied with Your likeness when I awake.”

    The phrase “When I awake” coincides with Daniel 12:2 “Many of those who sleep in the dust of the ground will awake …” this is in contrast to those “whose portion is in this life”.


    Why should life have been easy when Solomon was able to take advantage of those slaves hanging around to build the tunnels and waterways, naturally ?

    The Jebusites were common peoples, and lazy too, it seems, as they build their houses near the spring.

    The miracles start, when the healing begins, and the poor slaves are restored.


    An interesting article

  5. Sorry to bother you with all these questions,


    Is there, or has there ever been , a natural water spring within the Haram esh-Sharif

    If no, would this possibly rule out “The” place of Solomon’s temple ??

  6. P.S.
    At the same time Ezekiel’s temple comes to mind. Obviously this is yet future, yet would this not imply the same place as Solomon’s temple??

    Gihon kind of makes sense because of the gushing-cleansing living waters…???

    • PPS

      Your explanation of the Gihon spring is very interesting, because of the following Psalm..

      87:7 As well the singers as the players on instruments shall be there: all my springs are in you.

      Would this place Zion over the gushing spring/springs ?

    • Haha. No. Gichon means to “gush forth”. It refers to the nature of the Gichon Spring. It gushes forth with water about every 40 minutes and in between gushes trickles out slowly. This is a rare type of natural spring called a “siphon spring” or “rhythmic spring”.

  7. On the question of why Nathan set Bathsheba up to enter first, and him to come in and repeat the events:
    “On the testimony of two witnesses is a matter to be established.” To testify that Aviyashav was usurping the throne, and request that King David intervene and name another be successor, would render – essentially – a probable death sentence to Aviyashav. I believe that Nathan was aware of the import of the situation, and ensured that a right judgement would be rendered. Judging, as he desired to do, from the basis of Torah, David would have recognized the importance of two witnesses standing before him, and that he had an obligation to do the right thing. David’s history of not correcting his son implies that perhaps David would have avoided dealing with his wayward, and willful, son, and delayed making a decision/ judgement. Perhaps this was God’s idea – an inspired way of cornering David, in a way, and ensuring Solomon’s kingship.

  8. Hey there, Prophet Patriots (Keith and Nehemiah).

    Another great contribution to the study of YeHoVaH’s word in the 1 Kings 1:1-1:31 haftarah portion coming from the dynamic duo; that banner for your program is great. It really is great to hear both of you again digging for solid information on the ancient Hebrew sources of faith. I could use some clarity on what was briefly mentioned in I Kings 1:1-31.

    Maybe it is only in how I heard Keith’s ‘softball’ toss of ‘virgin’ (bethuwlah) in 1 Kings 1:1-1:31 as contrasted with Isaiah 7:14 (almah), to which Nehemiah offered the “obvious” home-run that Isaiah’s use does not allow virgin. I’m not sure what the point in that was, unless it is to cast doubt on the understanding [in my words] found in Matthew’s take on the verse in Hebrew Matthew (and in English Matt. 1:23).

    My point (?): If the Hebrew writer of Matthew concluded that the Hebrew writer of Isaiah (as is pertains to the use of almah for ‘virgin’ verses ‘maiden’ or ‘young woman’) was correct in saying “virgin (bethuwlah),” then the more obvious understanding, when comparing scripture with scripture, is found in the associated Torah portion, Genesis 23:1-25:18.

    The Pearl: I find it fascinating that YeHoVaH would inspire the Hebrew text that Moses was writing for Hebrew believers to include (1st) bethuwlah in Genesis 24:16 and secondly almah in verse 43, both of which were accurately translated into virgin. Here is the same author in the same language writing about the same characters (Abraham’s servant and Rebekah)…all in the same chapter calling Rebekah bethuwlah-almah-virgin. Possible for sure, but is it likely that Isaiah understood Moses’s use of the Hebrew language in antiquity pertaining to how, when, and whom either bethuwlah or almah (perhaps both) are used, and thereafter translated into virgin? I think the quick teamwork comment to included an unrelated text to the scheduled reading is a foul play and falls into eisegesis. Brethren, please stick with exegesis, because the support for *Isa. 7:14’s ‘virgin’ is absolutely and correctly withing the bounds of this field, causing both of you in this portion to be found wanting. You guys missed that pearl.

    In love: Brethren, keep reading…

    • In all fairness Aron, I guess we both know plenty of virgins who also happen to be young women, and plenty of young women who happen to be virgins. Some, but not necessarily all, will be both. Evidently Rivkah was both, and was described so in the scripture. I’m guessing you saw “foul” where none existed.

  9. Shalom, Nehemia and Keith (please pass this on to him)!

    Truly enjoy these Prophet Pearls as well as the Torah Pearls; blessings upon both of you!

    Doing the search about the Hebrew word meanings as the two of you were talking, and found a couple more “pearls” ……

    The first was in connection with Adoniyahu’s choice of places to hold his sacrificial feast of his kingship (1 Ki. 1:9) “… at the Zohelet stone which was near En-rogel”. I found out that the word “Zohelet” means “crawling” as in serpents and the word for stone is ‘even, to build ; so it sounds like this just may have been an altar stone for serpent worship. Am I deducing correctly or not?

    The second one was that the phrase that King David uses in 1 Ki. 1:29 “As Yehovah lives, who has redeemed me from every trouble” he also used back in 2 Sam. 4:9 when he has the murderers of King Sha’ul’s son, Ish-boshet killed just like he killed the man who thought he was bringing David good news about the death of King Sha’ul! I found it interesting that David used this phrase in conjunction with situations where men of vile, conniving minds and hearts acted for or against David and what and Who he stood for!

    Shavuah-tov, Kyla


  10. I think that “thigh” can also mean a staff of power, such as Moses staff, or the goad or maddox which a man uses to drive oxen. This is how I have always considered the thigh, as placing the hands on the staff of power. Didn’t EliYahu leave his staff for Elisha???

  11. Shalom,


    Interestingly , when one keeps reading , the conspiracy becomes quite obvious…

    Thank you , Nehemiah , for adding clarity to the story.

  12. Like a future false king/leader may attempt to usurp (false messiah ) verses the correct Messiah? Watch out for coming counterfeits israel.

    Bathsheba and Nathan remind David of his word and promise to bestow the appointment onto Solomon. King David was still in control as the King (let that never slip anyone’s mind about God even when kings and prophets are appointed) David gave a voluntary appointment. Without that appointment many people would have died. Solomon therefore became salvation for his mother and Nathan.

    David,Moses also called on God in a personal way to fulfill his word and promises to bring events about.

    • When Messiah comes, how will it be declared? There is no Roman-appointed high priest anymore. If the Sanhedrin’s call differs again from the mass-aggreement of people on the ground, will the people win out this time?

  13. Thank you for posting early! We appreciate being able to spend time with you both and mulling over your words and your pearls. My husband and I host a Torah study each Saturday morning and love to be prepared. Your resource is a blessing!

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