1 Kings1:11–27

Haggith's son, from the birth list to the banquet verbal / quotation — confirmed

Adonijah is introduced here not by rank but by mother: בֶן־חַגִּ֑ית, son of Haggith. The name is rare, and among its other occurrences the Verifier finds the two registers of David's sons born at Hebron, where Adonijah stands fourth. Barnes hears a deliberate jab at Bathsheba in the patronymic, “not thy son, but the son of thy rival, Haggith”; Pulpit resists, noting the construction is too common in Hebrew to carry an argument. ⚙ What the registers do establish without dispute is the claim Adonijah actually had: he was the eldest surviving son, and JFB is careful to say that he, “in common with the people generally, expected that this natural arrangement should be followed.” The tragedy of the chapter is not that a villain grasped at a crown, but that a plausible heir moved before the king spoke.

2 Samuel 3:4 · 1 Chronicles 3:2

basis: Verifier: shared Hebrew lexemes H2294 Chaggîyth (rare, in 5 vv) and H138 ʼĂdônîyâh (in 26 vv). The rare maternal name ties this verse to the Hebron birth lists. No quotation is claimed, only a rare shared lexeme.

Abishag the Shunammite, from the sickroom to the death sentence verbal / quotation — confirmed

The girl introduced in v. 15 as merely ministering to the freezing king is named with a rare gentilic that the Verifier tracks into the next chapter. In 1 Kings 2 it is Bathsheba again, and Adonijah again, and this same Shunammite: the request for Abishag is the request that ends Adonijah's life. ⚙ The narrator plants her here as a domestic detail and harvests her later as a capital charge. Barnes wanted her in this verse as “a disinterested witness present”; Pulpit denied the inference. Neither commentator, on this verse, draws the line forward to 2:21, but the shared vocabulary is there in the text.

1 Kings 1:3 · 1 Kings 2:21 · 1 Kings 2:22

basis: Verifier: shared Hebrew lexemes H7767 Shûwnammîyth (rare, in 8 vv) and H49 ʼĂbîyshag (rare, in 5 vv) with 1 Kings 1:3; H8010, H138, H517 with 1 Kings 2:22. Rare shared lexemes within one book; no quotation claimed.

Bathsheba and Nathan, the second time structural / thematic — confirmed

These two names last stood together in the aftermath of a murder: Nathan sent to David over Uriah's wife, and then sent again to name the child Jedidiah, beloved of the LORD. The Verifier records the shared lexemes. Ellicott and Cambridge both draw the line themselves, Cambridge noting that Nathan's zeal “may be well understood, because it was by his message (2 Samuel 12:25) that Solomon was specially called the ‘beloved of the Lord.’” ⚙ The pairing is the point: the prophet who exposed the sin and the woman at the center of it are now the two people fighting to keep the promised son alive. The motif is not quotation but recurrence of persons under a changed sign.

2 Samuel 12:24 · Psalm 51:1

basis: Verifier: shared Hebrew lexemes H5416 Nâthân (in 39 vv) and H1339 Bath-Shebaʻ (in 11 vv) with Psalm 51:1; H8010 and H1339 with 2 Samuel 12:24. Real verbal contact through proper names, but the link is narrative recurrence, not citation, so we tier it structural. Psalm 51:1 is the psalm's superscription, whose canonical standing as part of the inspired text is itself debated.

Oxen, fatlings and flock: a coronation feast with a sacrificial verb verbal / quotation — confirmed

The triad שׁ֥וֹר וּֽמְרִיא־ וְצֹאן֮ with the verb zâbach occurs in vv. 19 and 25, and the Verifier finds the same rare fatling word in the day David brought the ark up to Jerusalem with sacrifices. ⚙ The vocabulary of the two scenes is the same and the direction is opposite: there, the king sacrifices as the LORD's ark ascends to the city; here, the pretender sacrifices as he goes down to the spring, and the acclamation that follows is for himself. Gill insists Adonijah's slaughter was “not by way of sacrifice, but for a feast, on account of his coming to the kingdom”; the verb the narrator chose says otherwise, or at least says both. Pulpit quotes Grotius: convivia apta conjurationibus.

2 Samuel 6:13

basis: Verifier: shared Hebrew lexemes H4806 mᵉrîyʼ (rare, in 8 vv), H7794 shôwr (in 69 vv), H2076 zâbach (in 127 vv). The rare fatling noun carries the link. No quotation is claimed; the contrast drawn between the two feasts is our own reading.

Who shall sit on the throne after him structural / thematic — confirmed

Five times in this unit the question is put in one form: who will sit (yâshab, H3427) on the throne (kiççêʼ, H3678) of my lord the king after him (vv. 13, 17, 20, 24, 27). It is the same pair of words in which Nathan had delivered the dynastic promise, and the same pair the apostles take up when they argue that God had sworn to David to set one of his descendants on his throne. ⚙ Peter at Pentecost and Gabriel at the annunciation both put the Davidic succession in exactly this idiom of sitting and throne, and both treat it as unfinished business that Solomon did not close.

Provenance: the link is ours and the apostolic texts', not these commentators'. What the commentators here supply is the horizon, JFB noting that David's posterity “were guaranteed the perpetual possession of the sovereignty (2Sa 7:12)” and that this divine purpose “was known throughout the kingdom.”

2 Samuel 7:12 · Luke 1:32 · Acts 2:30

basis: Cross-Testament: Luke and Acts are Greek, this unit is Hebrew, so no shared Strong's number can be computed and no verbal tier is possible. The recorded basis is the repeated Hebrew word pair H3427 yâshab with H3678 kiççêʼ in vv. 13, 17, 20, 24, 27, matched by the Greek θρόνος idiom of the enthronement texts. 2 Samuel 7:12 is Hebrew and is named by JFB on this passage.

Flagged: whether Adonijah's acclamation echoes Saul's flagged — verify source

The shout יְחִ֖י הַמֶּ֥לֶךְ, “may the king live,” is cited by Ellicott from 1 Samuel 10:24 and 2 Samuel 16:16, and Pulpit adds 1 Kings 1:39, 2 Kings 11:12 and 2 Chronicles 23:11, calling it “the customary acclamation wherewith the Jews greeted their kings.” ⚙ It is tempting to hear in Adonijah's banquet a deliberate replay of Saul's acclamation, the flesh chosen king before the LORD's man is anointed. We flag rather than assert it: the Verifier returned no computed basis for a 1 Samuel 10:24 link in this unit's candidate list, and the formula is common enough that shared wording proves only shared court usage. The provenance of the parallel is the commentators' cross reference lists, not a verified lexical link in our data.

1 Samuel 10:24 · 2 Samuel 16:16

basis: No Verifier-computed basis for these refs in this unit's candidates; the cross references come from Ellicott and Pulpit on 1 Kings 1:25. The acclamation formula is a stock court phrase, so any typological weight placed on it is contested and is flagged rather than claimed.

The king appointed by God, as the figure of his Christ ancient/widely-held

Geneva says it outright on v. 23, glossing Nathan's prostration as “Acknowledging him to be the true and worthy king appointed by God, as the figure of his Christ.” That is the ancient reading of the Davidic throne, and the New Testament takes it up in this chapter's own idiom of sitting and throne: Gabriel promises that the Lord God will give him “the throne of his father David,” and Peter argues that God had sworn with an oath to set one of David's descendants on his throne. ⚙ The unit itself supplies the shape: a promise sworn privately, a rightful heir who is not at the banquet, a self-proclaimed king acclaimed by the crowd, and a decision that rests wholly on the word of the father. JFB records the guarantee to David's posterity of “the perpetual possession of the sovereignty (2Sa 7:12)” as common knowledge in the kingdom. The pattern of an unacclaimed true heir and a popular pretender is where the figure holds; it should not be pressed into an allegory of Solomon as Christ, since the same Solomon will end this book's opening movement with foreign altars.

2 Samuel 7:12 · Luke 1:32 · Acts 2:30

Numbered with the transgressors: the word ḥaṭṭāʼîm in Bathsheba's mouth novel

Bathsheba's fear is put in a legal word, not a medical one: if the king dies before he speaks, she and Solomon “shall be חַטָּאִֽים,” sinners. Cambridge: “The Heb. word is literally ‘sinners.’” Geneva: “And so put to death as wicked transgressors.” K&D, quoting Clericus: “We should be punished as though guilty of high treason.” The status is not earned by anything they did; it follows automatically from which king is on the throne. ⚙ That is the mechanism the gospel reverses. Isaiah's servant is numbered with transgressors though innocent, and the reckoning runs the other way: he is counted a sinner so that sinners may be counted sons. The verbal contact is thematic only, since Isaiah 53:12 uses a different root and the New Testament is Greek.

We mark this novel as an application of this verse, while noting that the underlying reading of Isaiah 53:12 in Luke 22:37 is as old as the Gospels.

Isaiah 53:12 · Luke 22:37 · Romans 8:1

One who comes in after to fill the words full novel

K&D's gloss on וּמִלֵּאתִ֖י is the most suggestive sentence in the brief: to fill a word full is either “to fill by accomplishing, or (as in this case) to confirm it by similar assertion,” and they reach for πληροῦν to say it. Pulpit reaches for the same Greek from the LXX, πληρώσω. ⚙ Nathan's office in this scene is to enter after a weak petitioner has spoken and make her true but insufficient words complete before the throne. That is the shape of intercession in the New Testament, where another advocate comes in after us and our unfinished words are carried; and πληροῦν is also the verb the Gospels use of the Law and the Prophets being filled full rather than supplemented.

Provenance: the Greek verb is K&D's and Pulpit's; the figure drawn from it is ours, and we mark it novel. It is offered as a resonance to be tested, not as the meaning of the Hebrew, which means only what K&D say it means.

Matthew 5:17 · Romans 8:34 · Hebrews 7:25