The other woman said, “No; but the living one is my son, and the dead one is your son.” The first one said, “No; but the dead one is your son, and the living one is my son.” They argued like this before the king.
Then the king said, “One says, ‘This is my son who lives, and your son is the dead;’ and the other says, ‘No; but your son is the dead one, and my son is the living one.’ ”
The king said, “Get me a sword.” So they brought a sword before the king.
The king said, “Divide the living child in two, and give half to the one, and half to the other.”
Then the woman whose the living child was spoke to the king, for her heart yearned over her son, and she said, “Oh, my lord, give her the living child, and in no way kill him!” But the other said, “He shall be neither mine nor yours. Divide him.”
Then the king answered, “Give her the living child, and definitely do not kill him. She is his mother.”
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 justice.
Geneva Bible translators 1599 · Public Domain On vv24, 26 Except God give Judges understanding, the impudency of the…
Except God give Judges understanding, the impudency of the trespasser shall overthrow the just cause of the innocent.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv22–28 1Ki 3:22 And the other woman said, Nay; but…
1Ki 3:22 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.
Ver. 22. And the other woman said, Nay.] This said, Nay, and that said, Yea; vocis et clamoris contentione inter se more suo certabant; and because there were neither proofs nor witnesses, the hearers haeserunt animis penduli, dubiique, earum utri credendum potius esset, an earum neutri, as Cicero {a} saith in another case, hung in suspense, and could not tell which to believe.
Read full note →
{a} Lib. i., De Orator.
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.
Matthew Poole 1685 · Public Domain On vv22, 25, 27, 28 Both peremptorily and vehemently affirmed the same thing, oft…
Both peremptorily and vehemently affirmed the same thing, oft repeating the same words.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain On vv22–27 Then said the king,.... As judge, summing up what…
Then said the king,.... As judge, summing up what had been said on both sides, which were only bare assertions without proof; the one affirming what the other denied, and the other denying what the other affirmed:
the one saith, this is my son that liveth, and thy son is the dead;
Read full note →
and the other saith nay; but thy son is the dead, and my son is the living; this he repeated to show to all present that no determination could be made by what had been said on each side, and that some other method must be taken.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv25, 27, 28 Said - Though with a design far above the…
Said - Though with a design far above the reach of the two women, or of the people present, who probably with horror expected the execution of it.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv25, 28 Verse 25. Divide the living child in two] This…
Verse 25. Divide the living child in two] This was apparently a very strange decision, and such as nothing could vindicate had it been carried into execution; but Solomon saw that the only way to find out the real mother was by the affection and tenderness which she would necessarily show to her offspring. He plainly saw that the real mother would rather relinquish her claim to her child than see it hewn in pieces before her eyes, while it was probable the pretender would see this with indifference. He therefore orders such a mode of trial as would put the maternal affection of the real mother to the utmost proof; the plan was tried, and it succeeded. This was a proof of his sound judgment, penetration, and acquaintance with human nature; but surely it is not produced as a proof of extraordinary and supernatural wisdom. We have several similar decisions even among heathens.
Suetonius, in his life of the Emperor Claudius, cap. xv., whom he celebrates for his wonderful sagacity and penetration on some particular occasions, tells us, that this emperor discovered a woman to be the mother of a certain young man, whom she refused to acknowledge as her son, by commanding her to marry him, the proofs being doubtful on both sides; for, rather than commit this incest, she confessed the truth. His words are: Feminam, non agnoscentem fllium suum, dubia utrinque argumentorum fide, ad confessionem compulit, indicto matrimonio juvenis.
Read full note →
Ariopharnes, king of Thrace, being appointed to decide between three young men, who each professed to be the son of the deceased king of the Cimmerians, and claimed the crown in consequence, found out the real son by commanding each to shoot an arrow into the body of the dead king: two of them did this without hesitation, the third refused, and was therefore judged by Ariopharnes to be the real son of the deceased. Grotius, on this place, quotes this relation from Diodorus Siculus; I quote this on his authority, but have not been able to find the place in Diodorus. This is a parallel case to that in the text; a covert appeal was made to the principle of affection; and the truth was discovered, as in the case of the mother of the living child.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25, 27 1Ki 3:25. The king said — With seeming sincerity,…
1Ki 3:25. The king said — With seeming sincerity, though with a design far above the reach of the two women, or of the people present, who probably with horror expected the execution of his sentence. “Solomon knew at once that the only sign whereby to discover the true mother, would be her affection, and compassionate tenderness for her child; and therefore, in order to distinguish between the two, his business was to make trial of this. And if we suppose that, when he commanded the child to be divided, he spake with a sedate countenance and seeming earnestness, as the true mother’s petition to the king makes it apparent that he did; then we may suppose further, not only the two women, but all the people present, with dread and admiration expecting the execution of the thing; which when it ended in so just a decision, quite contrary to what they looked for, raised joy in every breast, and gave a more advantageous commendation to the judge. And yet Abarbinel, the Jewish commentator, thinks that all this was no great proof of Solomon’s extraordinary wisdom, nor could it beget that fear or reverence which the text (says 1Ki 3:28) it procured to his person. His opinion, therefore, is, that Solomon made a discovery of the truth antecedent to this experiment; that by observing the countenance, the manner of speech, and all the motions of the women, he discerned the secret of their hearts, and penetrated to the bottom of the business; and that his commanding the child to be divided afterward was only to notify to the company what he before had discovered.” See Patrick and Calmet.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On v28 The wisdom of God - i. e. “Divine wisdom,”…
The wisdom of God - i. e. “Divine wisdom,” “a wisdom given by God” 1Ki 3:12. The ready tact and knowledge of human nature exhibited in this pattern judgment, and its special fitness to impress Orientals, have generally been admitted.
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 On v25 Other. This sentence manifested the wisdom of Solomon, who…
Other. This sentence manifested the wisdom of Solomon, who knew that the real mother would feel the emotions of parental tenderness. By similar experiments, the truth has sometimes been discovered. Claudius obliged a mother to own her son, by ordering her to take him for a husband. (Seutonius xv.) --- The king of Trace told three who pretended to be the sons of the deceased king of the Cimmerians, to shoot an arrow at the corpse; which the real son would not do. (Calmet) (Diodorus, Sic.) --- A native of Mexico, reclaiming a horse which a Spaniard pretended was his, as the judge was under some doubts, the American threw his cloak over the horse’s head, and asked which eye was blind? The Spaniard replied, the right; and thus was detected. (Palafox.)
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 On vv26, 28 26. Let it be neither mine nor thine —…
26. Let it be neither mine nor thine — Wordsworth compares this language of the false mother to the demands of schism in the Church of Christ, and calls it “the popular language of sects and sectaries, who say, Let various forms of religion be equally encouraged and patronized; there are numerous different ways all leading to heaven, and every man is free to choose which he likes best for himself, without any regard to the authority and judgment of Christ speaking in his Church. But the true mother shuns division and loves unity.” There may be some force in such comparison, if it is aimed against that wicked kind of schism which delights to make discord and dispute among the true disciples of Christ; but when aimed against the various evangelical denominations into which Protestant Christendom is divided, the comparison becomes ludicrous, and the comment above quoted may be turned upon its author and the Church party he represents with biting force. “High Churchism,” whether in Rome, England, or America, has been, in her legitimate results, the most schismatic of all “sects.” “Her zeal for unity,” which the above-named writer regards as “the evidence of her marriage and of her motherhood,” has never scrupled, when she had the power, to use the fagot and the sword in accomplishing her objects. So she has followed the fleshly methods of the child of that Sinai “which gendereth to bondage,” (Gal_4:24, compare 29.) Not organic unity, but the unity of spiritual freedom, is the mark of that “Jerusalem which is the mother of us all.” Contemptible is that narrowness which sees in the unity of Romish ecclesiasticism a something better than the unity of spirit and of life which is the glory of evangelical Protestantism. The true mother in this narrative showed at least the spirit of concession and yielding to her rival; but when did ever the narrow ecclesiasticism of papacy or semi-papacy yield even the most trivial point to a rival “sect” in order to secure organic unity, or when did she ever say to her rival, in the spirit of the true mother, “Give her the living child?”
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 On vv24–28 24. Bring me a sword] As the verb is…
24. Bring me a sword] As the verb is not the same as that which in the next clause is rendered ‘brought’, it may be well to use different English. Read ‘Fetch me a sword.’
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 On vv22–28 And the other woman said, Nay, but the living…
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. (It is somewhat difficult to account for the pertinacious claim to the child, preferred even before the king by the pretended mother. The most probable explanation is, that having taken the child in the first instance on the spur of the moment, in order to avoid the reproach of having killed her offspring by her clumsiness and neglect, she found it difficult to draw back from her false position which indeed she could not do without owning herself both child stealer and liar and so she put on a bold face and maintained the imposture even before the monarch himself. That she did not really care for the child is evident from ver. 26.) Thus they spake (Heb. And they spake," i.e., affirmed and contradicted) before the king.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv23, 26 General Information:
General Information:
Solomon makes a decision for the two women.
Read full note →
translationWords
sword
children
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v28 3:28 Kings often claimed special wisdom and the ability…
3:28 Kings often claimed special wisdom and the ability to make just decisions. As God promised, Solomon’s wisdom was greater than that of other wise men (4:29-34; 10:6-9, 23-24).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.