Bathsheba bowed, and showed respect to the king. The king said, “What would you like?”
Parallel Translations
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Bathsheba bowed, and showed respect to the king. The king said, “What would you like?”
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And Bath-sheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
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And Bath-sheba bowed, and prostrated herself unto the king. And the king said: 'What wouldest thou?'
Cross-references (8)
Passages linked to 1 Kings 1:16 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Samuel 20:41 As soon as the boy was gone, David arose out of the south, and fell on his face to the ground, and bowed himself three times. They kissed one another, and wept one with another, and David wept the most.
- 1 Samuel 24:8 David also arose afterward, and went out of the cave, and cried after Saul, saying, “My lord the king!” When Saul looked behind him, David bowed with his face to the earth, and showed respect.
- 1 Samuel 25:23 When Abigail saw David, she hurried and got off her donkey, and fell before David on her face, and bowed herself to the ground.
- 1 Kings 1:23 They told the king, saying, “Behold, Nathan the prophet!” When he had come in before the king, he bowed himself before the king with his face to the ground.
- 1 Kings 2:20 Then she said, “I ask one small petition of you; don’t deny me.” The king said to her, “Ask on, my mother; for I will not deny you.”
- Esther 7:2 The king said again to Esther on the second day at the banquet of wine, “What is your petition, queen Esther? It shall be granted you. What is your request? Even to the half of the kingdom it shall be performed.”
- Matthew 20:21 He said to her, “What do you want?” She said to him, “Command that these, my two sons, may sit, one on your right hand, and one on your left hand, in your Kingdom.”
- Matthew 20:32 Jesus stood still, and called them, and asked, “What do you want me to do for you?”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (7 sources)
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John Trapp 1656 · Public Domain 1Ki 1:16 And Bathsheba bowed, and did obeisance unto…
1Ki 1:16 And Bathsheba bowed, and did obeisance unto the king. And the king said, What wouldest thou?
Ver. 16. What wouldest thou?] Heb., What to thee? q.d., I am ready to hearken to thee. She had been a good wife to him, and knew how to command him by obeying him, as Livia did Augustus, and much better. {a} For Livia, notwithstanding her smooth carriage toward her husband, is foully slandered, if she were not over familiar with Eudemus her physician, and if she did not at his death help to set him going, lest he should alter his will, and put her son Tiberius beside the empire. But good Bathsheba was none such. {b}
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{a} Plin.
{b} Eutrop.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain And Bathsheba bowed, and did obeisance to the king,....…
And Bathsheba bowed, and did obeisance to the king,.... Not only as being her husband, but her sovereign; and this behaviour might intimate, that she had something to say to him, and more than to inquire of his health:
and the king said, wouldest thou? what hast thou to say to me? or to ask of me? what is thy will and pleasure, or thine errand to me?
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Albert Barnes 1834 · Public Domain Bath-sheba bowed, like the woman of Tekoah 2Sa 14:4,…
Bath-sheba bowed, like the woman of Tekoah 2Sa 14:4, with the humble prostration of a suppliant. Hence, the king’s question, “What wouldest thou?”
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain Worshipped. Protestants, "did obeisance." Hebrew, "fell prostrate on the…
Worshipped. Protestants, "did obeisance." Hebrew, "fell prostrate on the ground before the king," (Calmet) without any danger of idolatry. (Haydock)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Daniel D. Whedon 1874 · Public Domain 16. Bathsheba bowed, and did obeisance — Though the…
16. Bathsheba bowed, and did obeisance — Though the wife of his fondest love, she is careful to observe the etiquette of those who appear in the royal presence. Nathan the prophet shows the same respect and reverence. 1Ki_1:23.
What wouldest thou — There was something in the manner of her presenting herself that impressed the king that she had a request to make.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 16. bowed and did obeisance] After the fashion of…
16. bowed and did obeisance] After the fashion of Orientals in the presence of a monarch.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain And Bathsheba bowed, and did obeisance cf. 2Sa_14:4. But…
And Bathsheba bowed, and did obeisance cf. 2Sa_14:4. But we are hardly justified in seeing here "more than the ordinaryEastern salutation" (Rawlinson). The Jewish court seems to have been very ceremonious and stately (1Sa_24:8; 2Sa_19:24) The king was the representative of Heaven. And the king said, What wouldest thou marg., What to thee? Not necessarily, What thy supplication? (as Rawlinson). It rather means generally, "What thy business?" Quid tibi, not quid petis. IN this section we see how remarkably the gracious promise of Gibeon (ver. 12) was fulfilled. The "understanding to discern judgment" has been richly bestowed. And this, no doubt, is the reason why the story is related here. jEpideixai thqh sofian (Theodoret). It is just possible, as Thenius maintains, that the narrative was handed down to a succeeding age by tradition, and was not incorporated into any of the documents from which our historian compiled his narrative; but this argues nothing against its authenticity or its inspiration. It is, as Bahr observes, a thoroughly Oriental story.
Then came there two women that were harlots The Jewish writers here, as in the case of Rahab, (Jos_2:1) would understand "hostess," "innkeeper" (atyqdnwp, not qdnwp, as Bahr, which=, pandokeion, "inn"). In support of which it is alleged that prostitutes never have children, or if they have are not solicitous about them. The meaning "hostess," however (as if from Wz, to feed), is not to be entertained for a moment, but we may readily admit that these children, though born out of wedlock, were not necessarily the offspring of professed harlots, though the fact that their mothers dwelt together and alone (ver. 17) is certainly suspicious; and see Gesen. s.v. hn; z; Grotius, Deu_23:17, concludes that they must have been foreigners. But it is equally probable that the law was constantly violated unto the king as supreme judge and stood before him.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.