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 of yours?”
Parallel Translations
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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 of yours?”
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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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Give Thy servant therefore an understanding heart to judge Thy people, that I may discern between good and evil; for who is able to judge this Thy great people?'
Cross-references (32)
Passages linked to 1 Kings 3:9 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- James 1:5 But if any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.
- Proverbs 16:16 How much better it is to get wisdom than gold! Yes, to get understanding is to be chosen rather than silver.
- Hebrews 5:14 But solid food is for those who are full grown, who by reason of use have their senses exercised to discern good and evil.
- John 5:30 I can of myself do nothing. As I hear, I judge, and my judgment is righteous; because I don’t seek my own will, but the will of my Father who sent me.
- Proverbs 2:3-9 yes, if you call out for discernment, and lift up your voice for understanding; if you seek her as silver, and search for her as for hidden treasures: then you will understand the fear of Yahweh, and find the knowledge of God. For Yahweh gives wisdom. Out of his mouth comes knowledge and understanding. He lays up sound wisdom for the upright. He is a shield to those who walk in integrity, that he may guard the paths of justice, and preserve the way of his saints. Then you will understand righteousness and justice, equity and every good path.
- 2 Samuel 14:17 Then your servant said, ‘Please let the word of my lord the king bring rest; for as an angel of God, so is my lord the king to discern good and bad. May Yahweh, your God, be with you.’ ”
- Proverbs 3:13-18 Happy is the man who finds wisdom, the man who gets understanding. For her good profit is better than getting silver, and her return is better than fine gold. She is more precious than rubies. None of the things you can desire are to be compared to her. Length of days is in her right hand. In her left hand are riches and honor. Her ways are ways of pleasantness. All her paths are peace. She is a tree of life to those who lay hold of her. Happy is everyone who retains her.
- 1 Chronicles 22:12 May Yahweh give you discretion and understanding, and put you in charge of Israel; that so you may keep the law of Yahweh your God.
- Isaiah 11:2-4 Yahweh’s Spirit will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Yahweh. His delight will be in the fear of Yahweh. He will not judge by the sight of his eyes, neither decide by the hearing of his ears; but he will judge the poor with righteousness, and decide with equity for the humble of the earth. He will strike the earth with the rod of his mouth; and with the breath of his lips he will kill the wicked.
- Psalms 72:1-2 God, give the king your justice; your righteousness to the royal son. He will judge your people with righteousness, and your poor with justice.
- Psalms 119:34 Give me understanding, and I will keep your law. Yes, I will obey it with my whole heart.
- Psalms 119:144 Your testimonies are righteous forever. Give me understanding, that I may live.
- Ecclesiastes 9:15-18 Now a poor wise man was found in it, and he by his wisdom delivered the city; yet no man remembered that same poor man. Then I said, “Wisdom is better than strength.” Nevertheless the poor man’s wisdom is despised, and his words are not heard. The words of the wise heard in quiet are better than the cry of him who rules among fools. Wisdom is better than weapons of war; but one sinner destroys much good.
- 1 Corinthians 2:14-15 Now the natural man doesn’t receive the things of God’s Spirit, for they are foolishness to him, and he can’t know them, because they are spiritually discerned. But he who is spiritual discerns all things, and he himself is judged by no one.
- Ephesians 5:17 Therefore don’t be foolish, but understand what the will of the Lord is.
- James 3:17 But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and without hypocrisy.
- Exodus 4:10-13 Moses said to Yahweh, “O Lord, I am not eloquent, neither before now, nor since you have spoken to your servant; for I am slow of speech, and of a slow tongue.” Yahweh said to him, “Who made man’s mouth? Or who makes one mute, or deaf, or seeing, or blind? Isn’t it I, Yahweh? Now therefore go, and I will be with your mouth, and teach you what you shall speak.” Moses said, “Oh, Lord, please send someone else.”
- 1 Chronicles 29:19 and give to Solomon my son a perfect heart, to keep your commandments, your testimonies, and your statutes, and to do all these things, and to build the palace, for which I have made provision.”
- 2 Chronicles 1:10 Now give me wisdom and knowledge, that I may go out and come in before this people; for who can judge this great people of yours?”
- Proverbs 20:12 The hearing ear, and the seeing eye, Yahweh has made even both of them.
- Ecclesiastes 7:11 Wisdom is as good as an inheritance. Yes, it is more excellent for those who see the sun.
- Matthew 3:14 But John would have hindered him, saying, “I need to be baptized by you, and you come to me?”
- 2 Corinthians 3:5 not that we are sufficient of ourselves, to account anything as from ourselves; but our sufficiency is from God,
- Exodus 3:11-12 Moses said to God, “Who am I, that I should go to Pharaoh, and that I should bring the children of Israel out of Egypt?” He said, “Certainly I will be with you. This will be the token to you, that I have sent you: when you have brought the people out of Egypt, you shall serve God on this mountain.”
- Ecclesiastes 7:19 Wisdom is a strength to the wise man more than ten rulers who are in a city.
- Matthew 3:11 I indeed baptize you in water for repentance, but he who comes after me is mightier than I, whose sandals I am not worthy to carry. He will baptize you in the Holy Spirit.
- 2 Corinthians 2:16 to the one a stench from death to death, to the other a sweet aroma from life to life. Who is sufficient for these things?
- Philippians 1:10 so that you may approve the things that are excellent, that you may be sincere and without offense to the day of Christ,
- 1 Kings 3:28 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.
- Psalms 119:73 Your hands have made me and formed me. Give me understanding, that I may learn your commandments.
- Proverbs 14:8 The wisdom of the prudent is to think about his way, but the folly of fools is deceit.
- Jeremiah 1:6 Then I said, “Ah, Lord Yahweh! Behold, I don’t know how to speak; for I am a child.”
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (12 sources)
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Geneva Bible translators 1599 · Public Domain Which are so many in number.
Which are so many in number.
Or, obedient.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 1Ki 3:9 Give therefore thy servant an understanding heart…
1Ki 3:9 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?
Ver. 9. Give therefore thy servant an understanding heart.] Heb., A hearing heart; for wisdom is gotten by prayer and hearing the word, by begging and digging, as Pro 2:3-4; we also must run the like method, {Jas 1:5} ran through all the exercises of Christ’s school, if we would be wise to salvation.
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That I may discern between good and bad.] Rupertus blameth Solomon for this, that he asked of God wisdom, and not holiness rather, bonum illud quod verum et summum est, which is the principal good thing. But it was doubtless a saving and sanctifying knowledge that Solomon prayed for, and obtained; not an apprehensive knowledge only, and notional, but effective and practical also, and directive of the life. Socrates, the wisest of all the Greeks, made no distinction between σοφια, wisdom, and σωπροσυνη, good conversation. Ignorat sane improbus omnis, saith Aristotle, He is not wise that is ill-conditioned.
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 An understanding heart; whereby I may both clearly discern,…
An understanding heart; whereby I may both clearly discern, and faithfully perform, all the parts of my duty; for both these are spoken of in Scripture as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding.
Judge, or, govern, as that word is used, Jdg 3:10; 4:4; Psa 7:8; 67:4; Isa 2:4; 16:5.
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That I may discern between good and bad, to wit, in causes and controversies among my people; that I may not through mistakes, or prejudices, or passions, give wrong sentences, and call evil good, or good evil.
Who is able of himself, or without thy gracious assistance.
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 Give therefore thy servant an understanding heart, to judge…
Give therefore thy servant an understanding heart, to judge thy people,.... Not an understanding of things spiritual, nor of things natural, though both were given him, but of things political, what related to the civil government, that he might be able to judge or rule the people of Israel in the best manner:
that I may discern between good and bad; not merely between moral good and evil, of which he had a discernment; but between right and wrong in any case or controversy that came before him between man and man, that so he might be able to pass a right sentence, and do justice to every one:
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for who is able to judge this thy so great a people? who are so very numerous, and have so many causes to be heard and and those many of them very intricate and difficult; so that no man is equal to such arduous work, unless he has more than an ordinary capacity given him by the Lord.
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 An understanding heart - Whereby I may both clearly…
An understanding heart - Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in scripture, as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding. Discern - Namely in causes and controversies among my people; that I may not through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 9. Give - an understanding heart to judge…
Verse 9. Give - an understanding heart to judge thy people] He did not ask wisdom in general, but the true science of government. This wisdom he sought, and this wisdom he obtained.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Ki 3:9. Give to thy servant an understanding heart…
1Ki 3:9. Give to thy servant an understanding heart — Whereby I may both clearly discern, and faithfully perform all the parts of my duty: for both these are spoken of in Scripture as the effects of a good understanding; and he that lives in the neglect of his duties, or the practice of wickedness, is called a fool, and one void of understanding. To judge thy people — Or govern, as that word is often used. That I may discern between good and bad — Namely, in causes and controversies among thy people; that I may not, through mistake, or prejudice, or passion, give wrong sentences, and call evil good, or good evil. Absalom, that was a fool, wished himself a judge: Solomon, that was a wise man, trembles at the undertaking. The more knowing and considerate men are, the more jealous they are of themselves.
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 One of the chief functions of the Oriental monarch…
One of the chief functions of the Oriental monarch is always to hear and decide causes. Hence, supreme magistrates were naturally called “judges.” (See the introduction to the Book of Judges.) In the minds of the Jews the “judge” and the “prince” were always closely associated, the direct cognisance of causes being constantly taken by their chief civil governors. (See Exo 2:14; Exo 18:16, Exo 18:22; 1Sa 8:20; 2Sa 15:2-6.)
Good and bad - i. e. “right and wrong,” “justice and injustice.”
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 Understanding. Literally, "docile." (Haydock) --- Hebrew, "willing to hear,"…
Understanding. Literally, "docile." (Haydock) --- Hebrew, "willing to hear," and to obey God. (Menochius)
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 9. An understanding heart — Noble choice! “It was…
9. An understanding heart — Noble choice! “It was the choice offered to the youthful king on the threshold of life, the choice so often imagined in fiction, and here actually presented in real life. The answer is the ideal answer of such a prince, burdened with the responsibility of his position.
He made the demand for the gift which he, of all the heroes of the ancient Church, was the first to claim. He showed his wisdom by asking for wisdom. He became wise because he had set his heart upon it. This was to him the special aspect through which the Divine Spirit was to be approached, and grasped, and made to bear on the wants of men; not the highest, not the choice of David, not the choice of Isaiah; but still the choice of Solomon.” — Stanley.
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To judge thy people — The Oriental mind always associates the functions of the judge with the monarch, as he is expected to hear and decide important cases. See note on 1Ki_3:16.
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 9. an understanding heart] This is explained (2Ch_1:10) by…
9. an understanding heart] This is explained (2Ch_1:10) by ‘wisdom and knowledge.’ The participle rendered ‘understanding’ is literally ‘hearing,’ and the LXX. has paraphrased the clause thus: ‘a heart to hear and judge thy people in righteousness.’ But the hearing of the heart must refer to the following of the Divine guidance and promptings from within. That this was Solomon’s meaning seems certain, from the end of this verse ‘Who is able to judge this thy so great people?’ unless (that is) he have thy constant leading, and attend thereto?
The word rendered ‘great’ in this verse is different from that so translated in 1Ki_3:8. Here the literal sense is ‘heavy,’ and the reference is to the great burden of care which the king must take upon himself.
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 Give therefore thy servant an understanding (Heb. hearing. Cf.…
Give therefore thy servant an understanding (Heb. hearing. Cf. ver. 11 (Heb. "to hear judgment.") The idea is not docility, as the Vulg. (cor docile), but discrimination, penetration. Cf. 2Sa_14:17 (Heb.); Php_1:9, 10 (marg.)) heart (i.e. , a judicial mind. The "hearing heart" was desired, not that it might "give heed to the law" (Keil), but to qualify him) to Judge thy people The Hebrew king, like most ancient monarchs, was supreme judge as well as governor ("prince and judge, Exo_5:14; and cf. Exo_18:16) The Jews desired a king that he might judge them. (1Sa_8:5) Their rulers so far had been purely "Judges" ( compare the Carthaginian name, suffetes.)
When they desired one who should, lead their armies, they still put his judicial functions in the first place (loc. cit. ver. 20). And what were the duties of a king in this respect, Absalom"s words (2Sa_15:4) show. In vers. 16-28 we see Solomon sitting as Chief Justice), that I may discern between good and bad: (i.e., right and wrong, true and false; cf. Heb_5:14) for who is able to judge this thy so great (Heb. heavy, i.e. , numerous; compare graves greges) a people. The number of the Israelites at this period is referred to in 1Ki_4:20.
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Vers. 9-13. The wisdom of Solomon"s choice.
Solomon was never more kingly than when he made this choice. Subsequently he became enervated by prosperity, corrupted by heathen associations, etc., but now he ruled as a king over himself. The bright promise of life is often gradually overcast, till it ends in the gloom of a hopeless night. Examples from Scripture, e.g. , Saul the King, Esau. It is well to know the kind of choice that "pleased the Lord." In Solomon"s there was true wisdom, for it had these elements
I THE CHOICE WAS FOR THE GOOD OF OTHERS RATHER THAN FOR THE ADVANTAGE OF HIMSELF. It was not like asking for knowledge and wisdom that he might himself be admired as a sage. This followed, but this he did not seek. He wished to rule God"s people well for their good, and asked that he might do what was just in judgment, what was equitable in law. Such equity establishes any rule on a sure foundation. Our hold on India is chiefly due to the righteousness of our magistrates, and the trustworthiness of men like the Lawrences, Lord Mayo, etc. Natives would not hesitate to bring an action in one of our English law courts against an Englishman, so certain are they of even-handed justice. This Solomon sought, and the peace and prosperity of his kingdom (1Ki_4:25) arose from the fact that God gave it him. To ask God to make us wise and capable for the sake of others, is a prayer consonant with His will. Unselfishness is commended and exalted under the new dispensation as it never was under the old. Christ Himself came not to be ministered unto, but to minister, and to give His life "a ransom for many." The prayer of selfishness, greed, avarice, can never be put up in Christ"s name.
II THE CHOICE WAS MADE OF INWARD WORTH AND NOT OF OUTWARD SHOW. He did not ask for himself riches and honour. What will make us noble is always more readily given by God than what will make us wealthy. A wise father would rather that his son should be truthful than that he should win popularity among his schoolfellows by anything surreptitious and deceitful. So our heavenly Father cares little that we should make money, or win applause; but He cares much that we should be wise, and true, and loving; and these graces He will in no wise withhold from those who seek. Sometimes He answers our prayers for these inward blessings in modes we resent. The illness that throws us back upon Him, the failure that proves a man"s life does not consist in the abundance of things that he possesseth, etc., may work in us the peaceable fruits of righteousness. The Lord Jesus, who was at once the King of Glory and the village carpenter, showed us this; and in the inward gladness His disciples experienced amid their outward woes, we have confirmation of it. Show how, in New Testament history, and in the lives of the saints, the words which begin the Sermon on the Mount have been fulfilled. Blessedness of the highest kind comes to the poor in spirit, to them that mourn, to the meek, to them which do hunger and thirst after righteousness, to the merciful, to the pure in heart, to the peacemakers, and even to those who are persecuted for righteousness" sake.
III THE CHOICE MADE OF THE HIGHER BROUGHT WITH IT THE LOWER BLESSINGS, (Vers. 11-13) Because Solomon asked wisdom God gave him that, but added to it wealth and honour. If we ask grace to fulfil our mission, and rightly do our life work, our heavenly Father will see that we do not want for life"s necessities. "Seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you." The teaching of Christ (Mat_6:24-34) goes to show that a man who is chiefly concerned to please God need have no anxiety or care about lower things. If God feeds the birds, He will feed you; if He clothes the lilies, He will clothe you; if He gives the life, He will give the "meat" that is less than life. Ask God for the higher blessings: pardon, righteousness, reverence, wisdom, etc., and He will give you not only these, but all things necessary for us, and all the riches and honours that are good for us.
Solomon"s wisdom was great, but there has come into the world one greater than Solomon, more worthy far of our adoration and love. As the child in Nazareth, Jesus grew in wisdom, and in stature, and in favour with God and man. His wisdom was purer, deeper, truer than Solomon"s, because it was united with purity of life, with victory over sin, and with sacrifice of self. He is the true Shelomoh, "the Prince of Peace;" the true Jedidiah, "the well beloved of the Father;" and to Him now let us humbly bow the knee, as to One worthy to be exalted both as Prince and Saviour. A.R.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.