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1 Kings 3

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And Solomon made affinity with Pharaoh king of Egypt, and took Pharaoh’s daughter, and brought her into the city of David, until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about.

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Only the people sacrificed in high places, because there was no house built unto the name of the Lord, until those days.

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And Solomon loved the Lord, walking in the statutes of David his father: only he sacrificed and burnt incense in high places.

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And the king went to Gibeon to sacrifice there; for that was the great high place: a thousand burnt offerings did Solomon offer upon that altar.

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In Gibeon the Lord appeared to Solomon in a dream by night: and God said, Ask what I shall give thee.

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And Solomon said, Thou hast shewed unto thy servant David my father great mercy, according as he walked before thee in truth, and in righteousness, and in uprightness of heart with thee; and thou hast kept for him this great kindness, that thou hast given him a son to sit on his throne, as it is this day.

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And now, O Lord my God, thou hast made thy servant king instead of David my father: and I am but a little child: I know not how to go out or come in.

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And thy servant is in the midst of thy people which thou hast chosen, a great people, that cannot be numbered nor counted for multitude.

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Give therefore thy servant an understanding heart to judge thy people, that I may discern between good and bad: for who is able to judge this thy so great a people?

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And the speech pleased the Lord, that Solomon had asked this thing.

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And God said unto him, Because thou hast asked this thing, and hast not asked for thyself long life; neither hast asked riches for thyself, nor hast asked the life of thine enemies; but hast asked for thyself understanding to discern judgment;

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Behold, I have done according to thy words: lo, I have given thee a wise and an understanding heart; so that there was none like thee before thee, neither after thee shall any arise like unto thee.

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And I have also given thee that which thou hast not asked, both riches, and honour: so that there shall not be any among the kings like unto thee all thy days.

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And if thou wilt walk in my ways, to keep my statutes and my commandments, as thy father David did walk, then I will lengthen thy days.

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And Solomon awoke; and, behold, it was a dream. And he came to Jerusalem, and stood before the ark of the covenant of the Lord, and offered up burnt offerings, and offered peace offerings, and made a feast to all his servants.

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Then came there two women, that were harlots, unto the king, and stood before him.

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And the one woman said, O my lord, I and this woman dwell in one house; and I was delivered of a child with her in the house.

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And it came to pass the third day after that I was delivered, that this woman was delivered also: and we were together; there was no stranger with us in the house, save we two in the house.

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And this woman’s child died in the night; because she overlaid it.

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And she arose at midnight, and took my son from beside me, while thine handmaid slept, and laid it in her bosom, and laid her dead child in my bosom.

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And when I rose in the morning to give my child suck, behold, it was dead: but when I had considered it in the morning, behold, it was not my son, which I did bear.

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And the other woman said, Nay; but the living is my son, and the dead is thy son. And this said, No; but the dead is thy son, and the living is my son. Thus they spake before the king.

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Then said the king, The one saith, This is my son that liveth, and thy son is the dead: and the other saith, Nay; but thy son is the dead, and my son is the living.

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And the king said, Bring me a sword. And they brought a sword before the king.

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And the king said, Divide the living child in two, and give half to the one, and half to the other.

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Then spake the woman whose the living child was unto the king, for her bowels yearned upon her son, and she said, O my lord, give her the living child, and in no wise slay it. But the other said, Let it be neither mine nor thine, but divide it.

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Then the king answered and said, Give her the living child, and in no wise slay it: she is the mother thereof.

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And all Israel heard of the judgment which the king had judged; and they feared the king: for they saw that the wisdom of God was in him, to do judgment.

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1 Kings 3

Solomon's vision at Gibeon, in which YHWH appears to him and offers to grant him whatever he asks, establishes the spiritual foundation for Solomon's kingship and introduces the theme of wisdom as the central characteristic of his reign. The chapter opens with the notation that Solomon 'loved YHWH, walking in the statutes of his father David,' establishing his piety and his continuity with the Davidic covenant. Solomon's request for wisdom rather than for long life or military victory demonstrates his alignment with YHWH's purposes and his commitment to just rule. YHWH's response emphasizes the gratuity of the divine gift: not only will Solomon receive the wisdom he has asked for, but YHWH will also give him riches and honor. The chapter illustrates Solomon's wisdom through the famous account of the two women disputing over a child: when Solomon proposes to divide the child with a sword, the true mother reveals herself through her willingness to give up the child rather than see him harmed. The narrative notes that all Israel heard of the judgment and stood in awe of the king, perceiving that the wisdom of God was in him. The theological significance lies in the establishment that Solomon's reign is founded on a commitment to wisdom and justice rather than on military might; the divine promise of wealth and honor flows from his prioritization of understanding and discernment.

1 Kings 3:28

"And all Israel heard of the judgment which the king had rendered; and they stood in awe of the king, because they perceived that the wisdom of God was in him to do justice." — The narrative's conclusion: *va-yish'mu kol-Yisra'el et-ha-mishpat asher shafat ha-melekh va-yirau et-ha-melekh ki chochmut Elohim hu be-kirbov la'asot mishpat* (all Israel heard of the judgment the king had rendered, and they stood in awe of the king, because they perceived that the wisdom of God was in him to do justice). The *fame of Solomon's wisdom spreads* throughout Israel. The phrase *chochmut Elohim hu be-kirbov* (the wisdom of God was in him) echoes the Gibeon dream—God promised wisdom, and it is now *visibly manifested* in Solomon's judging. The chapter moves from the *theophany* to the *vindication* of the gift; Solomon's wisdom proves itself through just judgment.

1 Kings 3:1

"Solomon made an alliance with Pharaoh king of Egypt and took Pharaoh's daughter as his wife, and brought her into the city of David, until he had finished building his own house and the house of the LORD and the wall of Jerusalem." — Solomon's first major act is a *political marriage* (*va-yitchaten Shlomoh et-par'oh melekh Mitzrayim va-yikach et-bat-par'oh*): he marries the Egyptian Pharaoh's daughter, establishing a *diplomatic alliance* with the great power of the south. The *Egyptian wife* is brought to David's city until the building projects are complete. The phrase *'ad km-asher-kilay es-beyto ve-es-beyt-YHVH ve-es-chumat Yerushalem* (until he had finished building his house and the house of the LORD and the wall of Jerusalem) suggests *chronological priority*: the political marriage precedes the temple construction. The marriage signals Solomon's emergence as a figure of international diplomatic importance.

1 Kings 3:2

"The people were sacrificing at the high places, because no house had yet been built for the name of the LORD." — The *high places* (*bamot*) remain in use during the period before the temple's construction, suggesting *decentralized worship*. The phrase *kiy lo-nivan beyt YHVH le-shem-YHVH* (because no house had yet been built for the name of the LORD) explains why the people resort to local altars. The narrative notes this almost parenthetically; it will become a major issue in later Israelite history (the centralization of worship at the temple).

1 Kings 3:3

"Solomon loved the LORD, walking in the statutes of his father David, except that he sacrificed and made offerings at the high places." — Solomon's *piety* is established: *ve-Shlomoh ahev et-YHVH, lekheth be-chuqqey David avihu* (Solomon loved the LORD, walking in the statutes of his father David). Yet there is a *qualification*: *raq ba-bamot hu-zoveach ve-hamqtir* (except that he sacrificed and made offerings at the high places). The *exception* is theologically important—Solomon's obedience to the Mosaic law and David's example is incomplete. He participates in the popular worship at high places, a compromise that will later become a theological issue.

1 Kings 3:4

"And the king went to Gibeon to sacrifice there, for that was the great high place; Solomon offered a thousand burnt offerings upon the altar." — Solomon travels to *Gibeon* (*Gib'on*), the *greatest of the high places* (*ha-gadol ba-bamot*), to make a *massive sacrifice*: *elef olot hiqlif Shlomoh 'al ha-mizbeach* (a thousand burnt offerings). The thousand burnt offerings are extraordinarily lavish, suggesting Solomon's *prodigious piety* and wealth. Gibeon's significance lies partly in its connection to the *tabernacle* (1 Chron 16:39)—it remains a major cultic site even after Jerusalem's establishment.

1 Kings 3:5

"At Gibeon the LORD appeared to Solomon in a dream by night; and God said, 'Ask what I shall give you.'" — In a *dream* (*chalomi*), YHVH appears to Solomon with an open-ended offer: *sha'al mah 'etne' lakh* (ask what I shall give you). The dream-theophany is the mechanism of divine-human communication; Solomon is granted direct access to God's will and generosity. The *blank slate* of the offer—God asks Solomon what he desires—is the setup for the famous wisdom request.

1 Kings 3:6

"And Solomon said, 'You have shown great and steadfast love to my father David your servant, because he walked before you in faithfulness, in righteousness, and in uprightness of heart toward you; and you have kept for him this great kindness, and have given him a son to sit on his throne this day.'" — Solomon's response begins with *thanksgiving* (*hesed gadol*) to God for David's life. The phrase *ki-halakh lefanekha be-emet ube-tzedaq'a ube-yesher lev* (he walked before you in faithfulness, righteousness, and uprightness of heart) characterizes David as the model of covenantal obedience. Solomon acknowledges that his own *existence and kingship* are the fruits of God's hesed (loving-kindness) toward David. The phrase *u-shmartat lo... va-titen lo ben* (you have kept for him... and given him a son) frames Solomon himself as a *divine gift* to David.

1 Kings 3:7

"And now, O LORD my God, you have made your servant king in place of my father David, but I am but a little child; I do not know how to go out or come in." — Solomon expresses *humility* before the magnitude of kingship: *va-ani na'ar katon lo yada'ti letset u-lavo* (I am but a little child; I do not know how to go out or come in). The phrase *na'ar katan* (little child) is self-deprecating, even if Solomon is not literally young—it expresses *spiritual littleness* before the kingship. The idiom *letset u-lavo* (to go out and come in) is the language of *leadership and judgment*—Solomon confesses his unreadiness for these tasks.

1 Kings 3:8

"Your servant is in the midst of your people whom you have chosen, a great people, that cannot be numbered or counted for multitude.'" — Solomon identifies himself as servant among God's people: *ve-avdekha be-kerev am'kha asher bacharata* (your servant is in the midst of your people whom you have chosen). The phrase *am gadol asher lo yisppar ve-lo yeemad mi-rov* (a great people that cannot be numbered or counted) invokes the Abrahamic promise (Gen 22:17, 32:12) that Abraham's descendants would be innumerable. Solomon positions Israel as the *chosen people* and himself as their *steward*.

1 Kings 3:9

"Give your servant therefore an understanding heart to judge your people, that I may discern between good and evil; for who is able to judge this great people?'" — Solomon's *request* is the heart of the chapter: *tenah le-avdekha lev shomea'* (give your servant an understanding heart). The phrase *lev shomea'* literally means "a hearing heart," suggesting a heart that *listens* and *discerns*. The purpose is *judging the people* (*lishpot et-amkha*) and *discerning between good and evil* (*lehavin beyn tov le-ra*). The rhetorical question—*ki mi yachol lishpot et-am-gadol ha-zeh?* (who is able to judge this great people?)—emphasizes the *impossibility* of the task without divine aid. Solomon's request is not for wealth, longevity, or military victory but for *wisdom* (*chokhma*)—the capacity to judge justly.

1 Kings 3:10

"It pleased the LORD that Solomon had asked this. And God said to him, 'Because you have asked this, and have not asked for yourself long life or riches or the life of your enemies, but have asked for yourself discernment to understand justice,'" — God's response affirms Solomon's request: *va-yitab ha-dabar be-'eynay YHVH* (it pleased the LORD that Solomon had asked this). God explicitly *praises* Solomon for what he *did not ask for*: *'attah lo sha'alta l'kha yamim rabbim ve-'azel ve-nefeshot oyvekha* (you have not asked for long life or riches or the life of your enemies). The negations—what Solomon *didn't want*—frame the wisdom request as *selfless* and *other-directed*. Solomon sought not personal gain but *mishpat* (justice)—the capacity to govern righteously.

1 Kings 3:11

"Behold, I have done according to your word; I have given you a wise and discerning heart, so that none like you has been before you and none like you shall arise after you.'" — God grants the request *with surpassing generosity*: *hinne 'asiti ke-devarakh hinne-natati lakh lev chacham ve-navon* (I have done according to your word; I have given you a wise and discerning heart). The *lev chacham ve-navon* (wise and discerning heart) is Solomon's defining gift. Yet God adds a *superlative dimension*: *asher lo-hayah kamokha... ve-lo-yaqum acharekha kamokha* (none like you has been before you and none like you shall arise after you). Solomon's wisdom is *unparalleled in history*—both past and future. This *eschatological affirmation* suggests Solomon represents a unique moment of divine wisdom incarnate in human kingship.

1 Kings 3:12

"'I give you also what you have not asked, both riches and honor, so that no king among you shall be compared with you, all your days.'" — God *overflows* the granting: *gam et-asher lo sha'alta natati l'kha... oser ve-chavod* (I give you also what you have not asked, both riches and honor). The *riches and honor* come *as a consequence* of the wisdom request, not as primary gifts. The phrase *asher lo-hayah k'amokha melekh be-kol-yamekha* (no king among you shall be compared with you, all your days) extends the surpassing-ness into the realm of wealth and political power. Solomon's reign is thus framed as *uniquely blessed*, characterized by both wisdom and material abundance.

1 Kings 3:13

"And if you will walk in my ways, keeping my statutes and my commandments, as your father David walked, then I will lengthen your days.'" — Yet the blessing comes with a *conditional clause*: *ve-im telekh be-derakay le-shmor chuqqay u-mitzvotay ka'asher halakh David abikha* (if you will walk in my ways, keeping my statutes and my commandments, as your father David walked). The condition invokes *David as the model* of obedience. The promise—*ve-'arkayti et-yamekha* (I will lengthen your days)—suggests that *longevity* itself can still be granted if Solomon maintains covenantal obedience. This introduces the *conditional* element into what appeared to be *absolute* blessing.

1 Kings 3:17

"And on the third day after I was delivered, this woman also gave birth; and we were alone; there was no one else with us in the house, but we two were in the house.'" — The timeline: both women gave birth within days of each other, *alone with each other in the house* (*ve-'ein nakri itanu ba-bayit ki im-anachnu shetayim*). The *isolation* is crucial—there are no witnesses to what happened. The narrative establishes the evidentiary problem: two claims, no external witnesses.

1 Kings 3:15

"Later, two women who were harlots came to the king and stood before him." — The narrative shifts abruptly from Solomon's Gibeon theophany to a *dispute between two women*: *va-tavo shetey-nashim zonot el-ha-melekh va-ta'amdnah lefanav* (two women who were harlots came to the king and stood before him). The phrase *nashim zonot* (harlot women) identifies them by their profession, which matters legally and socially. The women seek royal justice—they *stand before the king*, bringing their case directly to Solomon.

1 Kings 3:16

"One woman said, 'Oh, my lord, I and this woman live in the same house; and I gave birth while she was in the house.'" — The first woman's account: *ani ve-ha-isha ha-zot yoshvot be-bayit 'echad va-'elad be-otar hi ba-bayit* (I and this woman live in the same house, and I gave birth while she was in the house). The shared residence—two harlots in one house—establishes the domestic intimacy within which the dispute arises. The birth during the woman's presence is temporally significant.

1 Kings 3:18

"And this woman's son died in the night, because she lay upon it." — The first woman alleges: *va-yamut ben-ha-isha ha-zot ba-laylah* (this woman's son died in the night). The cause—*asher shakhvah 'alav* (because she lay upon it)—suggests the child died of *suffocation*, a common danger in ancient practice where mothers shared beds with infants. This accusation sets up the central legal issue: negligent death vs. intentional harm.

1 Kings 3:19

"She arose at midnight and took my son from beside me while your handmaid slept, and laid him in her bosom, and laid her dead son in my bosom.'" — The first woman's crucial allegation: *va-taqum ba-laylah va-tikach et-bni me-etzli ve-anah yasha'na va-tashkivehu el-cheqah, ve-et-benah ha-met shakhvah el-cheqi* (she arose at midnight and took my son from beside me while I slept, laid him in her bosom, and laid her dead son in my bosom). The *night action*, the *sleeping state*, the *exchange of infants*—this is the crux of the dispute. The first woman awakens to find a dead child beside her; she claims it is not hers.

1 Kings 3:20

"And when I rose in the morning to nurse my child, behold, he was dead; but when I looked at him closely in the morning, behold, it was not the son I had borne.'" — The discovery: *va-'akum ba-boker le-honik et-bni ve-hinne met* (when I rose in the morning to nurse my child, behold, he was dead). The phrase *le-honik* (to nurse) invokes the maternal bond—the act of nursing confirms kinship. Yet upon examination—*va-'askit otho ba-boker* (I looked at him closely in the morning)—she realized *it was not the son I had borne* (*ve-hinne lo-beni asher yalidti*). The morning light reveals the deception; the child is identified as *not hers*.

1 Kings 3:21

"Then the other woman said, 'No; but the living child is mine, and the dead child is yours.' And the first said, 'No; but the dead child is yours, and the living child is mine.' Thus they spoke before the king." — The second woman contests: *lo ki beni ha-chay u-venakh ha-met* (No; the living child is mine and the dead child is yours). The first responds: *lo ki benakh ha-met u-beni ha-chay* (No; your child is the dead one and mine is the living one). The dispute is *zero-sum*—one living child, two mothers, each claiming the living one as hers. The *mirror statements* emphasize the *perfect contradiction* in testimony; both cannot be true, yet both are asserted with equal confidence. The narrative frames this as an *impossible legal situation*: testimony against testimony, no witnesses.

1 Kings 3:22

"Then the king said, 'The one says, "This is my son that is alive, and your son is dead"; and the other says, 'No; but your son is dead, and my son is the living one.'" — Solomon *restates the case*: each woman claims the living child and attributes the dead child to her rival. The restatement is *neutral* and *accurate*—Solomon clarifies the logical structure of the dispute. His restatement suggests he is *thinking through* the problem, not merely announcing judgment.

1 Kings 3:23

"And the king said, 'Bring me a sword.' So a sword was brought before the king." — Solomon's command is cryptic: *qach li cherev* (bring me a sword). A *sword* is brought. The demand is unexpected; what does a sword have to do with determining motherhood? The audience (and the reader) is left in suspense.

1 Kings 3:24

"And the king said, 'Divide the living child in two, and give half to the one and half to the other.'" — Solomon's *proposed judgment*: *gavla et-ha-yeled ha-chay le-shnayim u-ten chatzi le-zot u-chatzi le-zot* (divide the living child in two, and give half to the one and half to the other). The proposal is *radical*—to kill the child is to solve the dispute by eliminating the object of contention. Yet it is also *a test*: the true mother's response to this judgment will reveal her identity. The judgment is *unjust on its surface* yet *just in its deeper logic*.

1 Kings 3:25

"Then the woman whose son was alive said to the king, 'Oh my lord, give her the living child, and by no means slay it.' Her heart yearned over her son." — The first woman's response is *urgent and selfless*: *adi adoni ten lah et-ha-yeled ha-chay ve-'al-tamitehu* (Oh, my lord, give her the living child, and by no means slay it). The reason—*ki-nichmeruh rachamim alaV* (her heart yearned over her son)—reveals *maternal love*. The phrase *nichmeruh rachamim* (her bowels/womb was moved with compassion) is the language of *visceral parental emotion*. She *surrenders* her claim to the child rather than see it killed. The true mother is willing to *lose* the child rather than see it harmed.

1 Kings 3:26

"But the other said, 'It shall be neither mine nor yours; divide it!' Then the king knew which was the true mother." — The second woman's response: *lah u-li 'al-yihyeh, gavla* (it shall be neither mine nor yours; divide it!). She agrees to the *destructive solution*, suggesting that her concern is not the child's welfare but *denying it* to her rival. The phrase *az yada' ha-melekh* (then the king knew) indicates that Solomon's *test has worked*. The true mother revealed herself through her willingness to *sacrifice her own claim* to preserve the child's life. The false mother revealed herself through her *indifference* to the child's fate.

1 Kings 3:27

"And the king answered and said, 'Give the living child to the first woman, and by no means slay it; she is its mother.'" — Solomon's *judgment* awards the living child to the first woman: *ten et-ha-yeled ha-chay la-isha ha-rishona... hi ummo* (give the living child to the first woman; she is its mother). The judgment is *just*—the woman who loves the child receives it. The judgment is also *wise*—Solomon employs a *test of character* rather than attempting to determine truth through external evidence (which would be impossible). The test reveals *internal disposition*, the *will* that drives the person.

1 Kings 3:14

"And Solomon awoke; and behold, it was a dream. Then he came to Jerusalem, and stood before the ark of the covenant of the LORD, and offered up burnt offerings and peace offerings, and made a feast for all his servants." — Solomon awakens from the dream (*va-yikatz Shlomoh ve-hinne chalom hu*). The verification—"and behold, it was a dream"—establishes the dream as *real divine encounter*, not merely psychological fantasy. Solomon returns to Jerusalem and performs *thanksgiving sacrifices*: *va-ya'amod lifney aron berit-YHVH* (he stood before the ark of the covenant of the LORD) and offered *olot u-shlamim* (burnt offerings and peace offerings). The *feast for all his servants* (*le-kol-avadav*) celebrates the divine encounter. The sacrifices and feast express Solomon's gratitude for the gift of wisdom.