40<\/strong>. piped with pipes<\/em> ] The LXX. adopting some slight alteration of the Hebrew, renders ‘danced in dances.’ And Josephus speaks of the people ( Antiq<\/em>. vii. 14, 5) as ‘dancing and playing on pipes’; thus shewing a desire to combine both readings. That the Israelites were likely to have pipes<\/em> on such an occasion seems probable from 1Sa 10:5<\/span>, where they are enumerated among the instruments used by the company of prophets.<\/p>\n rent with the sound<\/em> ] The Hebrew text implies ‘cleaving asunder’ and must, if correct, be taken as hyperbolic: that it is correct seems clear from the LXX. which has ‘was broken asunder’ ( ), though a slight change in the letters of the Hebrew (reading for ) would give the meaning which the Vulgate has, ‘insonuit,’ i.e. resounded. Josephus appears thus to have understood the phrase, whatever reading he had, for he writes ‘from the multitude of the instruments all the earth and the air resounded.’<\/p>\n Piped with pipes – <\/B>Some prefer danced with dances – a meaning which the Hebrew would give by a change in the pointing, and the alteration of one letter. But the change is unnecessary. (Flutepipes were known to the Israelites 1Sa 10:5<\/span>; they were very ancient in Egypt, and were known also to the Assyrians.<\/P> The earth rent – <\/B>If the present Hebrew text is correct we have here a strong instance of Oriental hyperbole. But it is suspected that there is a slight corruption, and that the verb really used meant resounded.<\/P> <\/p>\n Verse 40<\/span>. The people piped with pipes<\/B><\/I>] They danced, sang, and played on what instruments of music they possessed.<\/P> <\/P> The earth rent<\/B><\/I>] We use a similar expression in precisely the same sense: They rent the air<\/I> with their cries.<\/P> <\/p>\n All the people came up after him; <\/B>which flocked in of so thither abundance; some out of curiosity to see so solemn an action; others to do their duty; and others in expectation some advantage by their cheerful attendance upon the new king. <\/P> Rejoiced with great joy; <\/B>partly because this would certainly prevent civil wars, under which they had lately and so sorely groaned, and which they had reason to fear from Adonijahs pretence to the crown, and the assistance he might have from the great and famous lord-general Joab, and from Abiathar the high priest, and from others who were or might easily be engaged for him, if David had not ended the controversy in his lifetime; and partly because of the singular wisdom and virtue for which Solomon was even then famous. See 1Ki 2:6<\/span>,9<\/span>. The earth rent<\/I>; an hyperbolical expression; yet even solid bodies have been oft broken and rent by great sounds. <\/P> <\/p>\n 40. all the people came up afterhim<\/B>that is, from the valley to the citadel of Zion.<\/P><\/p>\n And all the people came up after him<\/strong>,…. Following him from the fountain to the city, with their loud acclamations:<\/p>\n and the people piped with pipes<\/strong>; which were hollow instruments, and full of holes which they blew with their mouths, and upon with their fingers; Jarchi says they were and very probably:<\/p>\n and rejoiced with great joy<\/strong>; which they expressed by such loud shouts:<\/p>\n so that the earth rent with the sound thereof<\/strong>; an hyperbolical expression, showing the great numbers gathered together on this occasion, and the sonorous acclamations they made.<\/p>\n All the people, i.e., the crowd which was present at the anointing, went up after him, i.e., accompanied Solomon to the citadel of Zion, with flutes and loud acclamation, so that the earth nearly burst with their shouting. , “to burst in pieces” (as in 2Ch 25:12<\/span>), is a hyperbolical expression for quaking.<\/p>\n (40) Piped with pipes<\/strong>.The Greek Version has danced in dances, by a slight variation of reading. The graphic description of the acclamation of the people indicates something more than conventional loyalty. The attempt of Adonijah relied on the support only of the great men, and perhaps the army, but had no popular following.<\/p>\n 40<\/strong>. <\/strong> Pipes <\/strong> See note and cuts on 1Sa 10:5<\/span>. <\/p>\n The earth rent with the sound <\/strong> A hyperbolical expression to indicate the boundless joyfulness of the people on that occasion. From many facts recorded in the last half of the Second Book of Samuel it is not difficult to infer that the closing years of David’s reign were not popular in Israel. The growing infirmities of age prevented his appearing any more among the people; and though he held a large place in the nation’s heart, his voluntary resignation of the crown to Solomon, who had doubtless, by reason of his many amiable qualities, already become endeared to all who knew him, and the enthronization of that youthful prince, were an occasion of great rejoicings throughout the royal city. It was also a matter of rejoicing that there was no violent break in the succession. David enthrones Solomon by his own proclamation, so that, as Wordsworth beautifully says, “Solomon’s reign is to be regarded as a continuation <\/em> of the reign of David his father. David’s reign did not end with David’s life, but it flowed on in the life of Solomon his son, for which it was a preparation. Thus the union of David and Solomon, as forming by their conjunction a typical representation of CHRIST, the king of the spiritual Zion, as a conqueror like David, and yet as the prince of peace like Solomon, is made more manifest.” So in the harmony of the Divine dispensations the kingdom of Israel was continued, and is perpetuated in the more glorious kingdom of the Messiah.<\/p>\n “<\/strong> And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth shook (rent) with the sound of them.” <\/p>\n Then they all went back up into Jerusalem, and the people came up after them, and the people played on their pipes, no doubt hastily collected from their houses, and they greatly rejoiced to such an extent that the earth shook (‘rent’, i.e. behaved as though there was an earthquake). This very fact indicated the large number of people who had come together from Jerusalem and its surrounds. It indicated that there could be no doubt about ‘the people’s choice’. This confirmation by the popular voice of the people was a feature of kingship in Israel\/Judah (compare 1Sa 10:24<\/span>; 2Ki 11:12<\/span> and the constant connection of ‘the people of the land’ with matters affecting the kingship). <\/p>\n The first thing that we learn from this passage is God’s faithfulness to His promises. What God had promised in 2 Samuel 7<\/span> had now begun to come about. God’s Kingly Rule was being established in the person of Solomon, and this brought with it the assurance that his line would go on as God had promised, until that glorious day when the everlasting King would come and take His throne. Solomon’s enthronement was a preview of the anointing of the Coming King. <\/p>\n The second lesson that we learn is that if, once we know God’s will, we do it, we will not only bring blessing to ourselves but to everyone connected with us as well. <\/p>\n The third lesson is that nothing can thwart the will of God. Adonijah had tried his best with a view to his own self interest, but in the end God had ensured that, in what mattered most, His will was done. Thus we learn that whatever happens we can rest in the will of God, while at the same time ensuring that we ourselves do all that we can to bring it about. (It would humanly speaking not have happened if David had not stirred himself to action) <\/p>\n 1Ki 1:40 And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them.<\/p>\n Ver. 40. Piped with pipes.<\/strong> ] Or, Flutes; that Adonijah’s party might hear and be startled with those noises, which at once proclaimed Solomon’s triumph, and their confusion. <\/p>\n <\/p>\n And rejoiced with great joy.<\/strong> ] By the special operation of God’s Spirit, see <\/em> 1Ch 12:40 and to shadow forth the great joy which the saints should take in the kingdom of Christ. Zec 9:9 <\/p>\n <\/p>\n So that the earth rent.<\/strong> ] After a sort, with their loud acclamations, Hyperbole sumpta a fragoris similitudine.<\/p>\n piped with pipes = playing loudly on pipes. Figure of speech Polyptoton App-6. <\/p>\n rejoiced with great joy = greatly rejoiced. <\/p>\n the earth rent. Figure of speech Hyperbole. App-6. <\/p>\n pipes: or, flutes, Dan 3:5 <\/p>\n rejoiced: 1Sa 11:15, 2Ki 11:14, 2Ki 11:20, 1Ch 12:38-40, Psa 97:1, Zec 9:9, Luk 19:37, Rev 11:15-18 <\/p>\n the earth rent: We use a similar expression in precisely the same sense: “They rent the air with their cries. <\/p>\n Reciprocal: 1Ki 1:45 – the city 1Ch 12:40 – there was joy 2Ch 23:13 – all the people Ezr 3:13 – and the noise Psa 45:7 – hath Ecc 4:16 – no end Mat 11:17 – piped<\/p>\n And all the people came up after him, and the people piped with pipes, and rejoiced with great joy, so that the earth rent with the sound of them. 40. piped with pipes ] The LXX. adopting some slight alteration of the Hebrew, renders ‘danced in dances.’ And Josephus speaks of the people ( Antiq. … Continue reading “Exegetical and Hermeneutical Commentary of 1 Kings 1:40”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-8769","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8769","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=8769"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/8769\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=8769"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=8769"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=8769"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Keil & Delitzsch Commentary on the Old Testament<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"