The Fallible Synthetic Study Bible — 2 Chronicles 10:1

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2 Chronicles 10:1–15 — Rebellion against Rehoboam. Each verse below carries the full apparatus: the Berean Standard Bible, the vocalized original (tap any word), and a parsed breakdown of every term transcribed from the interlinear. Synthesized commentary, canonical threads, and the reading of Christ gather at the end, over the whole unit.

The Voices✦ 4 public domain

The Pulpit CommentarySpence & Exell, eds.1880s

Wanting any positive Scripture statement of the matter of Rehoboam going to Shechem, we believe the explanation given above is the most probable, and that it was not any designed stroke of policy, with the view of conciliating or flattering Ephraim.

Pulpit is arguing against a common reconstruction (that Rehoboam went north as a calculated concession), and admits the text gives him no positive statement either way.

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Cambridge Bible for Schools and Colleges—1880s

Chosen for its central position, for it is in the heart of Western Palestine.

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Joseph BensonCommentary on the Old and New Testaments1810s

It is probable, when Solomon had declined from God, that God left him to himself to act thus impoliticly.

Benson's remark belongs to 2 Chronicles 10:4 inside his chapter-opening note; it is placed here because it is his one theological judgment on the whole episode, and it already anticipates v. 15.

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Keil & DelitzschBiblical Commentary on the Old Testament1860s

we may refer for the exposition of it to the commentary on 1 Kings 12 , where we have both treated the contents of this chapter, and have also discussed the deeper and more latent causes of this event, so important in its consequences.

Keil and Delitzsch decline to expound this chapter at all, referring the reader to their work on 1 Kings 12. Their silence here is a judgment about the parallel, not about the importance of the event.

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Then Rehoboam went to Shechem, for all Israel had gone there to make him king.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

rə·ḥaḇ·‘ām way·yê·leḵ šə·ḵe·māh kî ḵāl yiś·rā·’êl bā·’ū šə·ḵem lə·ham·lîḵ ’ō·ṯōw

Word by word10 · parsed

רְחַבְעָ֖םrə·ḥaḇ·‘āmThen RehoboamH7346

√ Rᵉchabʻâm — Rechabam, an Israelite kingNounpropermasculine singular

וַיֵּ֥לֶךְway·yê·leḵwentH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

שְׁכֶ֑מָהšə·ḵe·māhto ShechemH7927

√ Shᵉkem — Shekem, a place in PalestineNounproperfeminine singularthird person feminine singular

Shᵉkem: Shekem, a place in Palestine Not a neutral venue. Shechem sits between Ebal and Gerizim in the heart of Ephraim, the tribe with the oldest grievance against Judah's crown, and Pulpit calls it "the ancient capital, and the prized position of the high-spirited tribe of Ephraim." Cambridge notes only its central position. Pulpit then refuses the easy political reading: on his account the journey was probably not a designed piece of flattery toward Ephraim at all.

כִּ֥יkîforH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

Causal particle, holding the two halves of the verse together.

כָל־ḵālallH3605

√ kôl — properly, the wholeNounmasculine singular construct

יִשְׂרָאֵ֖לyiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

בָּ֥אוּbā·’ūhad goneH935

√ bôwʼ — to go or come (in a wide variety of applications)VerbQalPerfectthird person common plural

bôwʼ: to go or come A plural perfect against the singular verb of Rehoboam's own going: the king comes alone, the nation comes as a body. The Chronicler has already said in the previous chapter that Rehoboam reigned in Solomon's stead, so this gathering is not an accession but a ratification, which is why the people arrive with terms.

שְׁכֶ֛םšə·ḵem[there]H7927

√ Shᵉkem — Shekem, a place in PalestineNounproperfeminine singular

לְהַמְלִ֥יךְlə·ham·lîḵto make him kingH4427

√ mâlak — to reignPreposition-lVerbHifilInfinitive construct

mâlak: to reign (Hifil, to cause to reign) The weight of the verse. Israel's kingship is here something conferred by an assembly, and Cambridge grounds that claim in precedent: the people "claim their ancient right to a voice in the appointment of a king," citing 1 Samuel 11:14-15 for Saul and 2 Samuel 5:1-3 for David. The Hifil is the grammar of that claim.

אֹתֽוֹ׃’ō·ṯōwH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markerthird person masculine singular

Literal — word-for-word from the original

And-he-went, Rehoboam, Shechem-ward, for to-Shechem had-come all-Israel to-cause-him-to-reign.

Where the English smooths the original

שְׁכֶ֑מָה שְׁכֶ֑מָה (šə·ḵe·māh) carries the directional ending: not simply at Shechem but toward Shechem, a man travelling out to a place that is not his. Ellicott records the form exactly: "To Shechem. — Sh'kémah, with accusative ending; Kings, Sh'kem." BSB's flat "to Shechem" loses the motion, and it also levels the second occurrence in this verse (שְׁכֶ֛ם, index 7), which BSB renders only as the bracketed "[there]".
בָּ֥אוּ בָּ֥אוּ (bā·’ū, Qal perfect third plural of bôwʼ) is they had come, not "had gone." The Hebrew stands at Shechem and watches the tribes arrive; BSB's "had gone there" stands in Jerusalem and watches them leave. Ellicott notes the number as well: "Were come," pf. plural; Kings, singular.
לְהַמְלִ֥יךְ לְהַמְלִ֥יךְ (lə·ham·lîḵ, Hifil infinitive construct of mâlak) is causative: to cause him to reign. The subject of the causing is "all Israel." BSB's "to make him king" is right, but the Hifil puts the crown in the people's hands as an act they perform, which is exactly the leverage the next verses use.
כִּ֥י כִּ֥י (kî) is given here as a plain causal "for," but the particle is elastic; Poole and JFB both argue for a pluperfect force in the closely parallel construction of v. 3, and the same looseness lets the Chronicler stitch two facts together without dating either.

The Voices✦ 3 public domain

Charles EllicottCommentary for English Readers1878

The chronicler has omitted to say he was still in Egypt ( ‘ôdennû, Kings), because he has not alluded before to his flight thither.

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Cambridge Bible for Schools and Colleges—1880s

So we should read also in 1 Kings 12:2 for “and Jeroboam dwelt in Egypt.” The difference in Heb. between the two readings when written without the vowels is confined to one letter.

Cambridge is proposing that the Chronicles reading should correct the received text of Kings, which is a text-critical judgment, not a datum.

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The Pulpit CommentarySpence & Exell, eds.1880s

He has not mentioned before the name of Jeroboam, just as he has not mentioned the lustful sins of Solomon that led to idolatry, and these sequel idolatries of his, that heralded the shattering of his kingdom immediately on his decease.

Pulpit's inference about Solomon's sins is his reading of the Chronicler's silences; Chronicles itself records no such judgment on Solomon.

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When Jeroboam son of Nebat heard about this, he returned from Egypt, where he had fled from King Solomon.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·hî yā·rā·ḇə·‘ām ben- nə·ḇāṭ kiš·mō·a‘ yā·rā·ḇə·‘ām way·yā·šāḇ mim·miṣ·rā·yim wə·hū ḇə·miṣ·ra·yim ’ă·šer bā·raḥ ham·me·leḵ šə·lō·mōh mip·pə·nê

Word by word15 · parsed

וַיְהִ֞יway·hîH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

יָרָבְעָ֤םyā·rā·ḇə·‘āmWhen JeroboamH3379

√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular

בֶּן־ben-sonH1121

√ bên — a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or condition, etcNounmasculine singular construct

נְבָט֙nə·ḇāṭof NebatH5028

√ Nᵉbâṭ — Nebat, the father of Jeroboam INounpropermasculine singular

כִּשְׁמֹ֨עַkiš·mō·a‘heard about thisH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcPreposition-kVerbQalInfinitive construct

shâmaʻ: to hear intelligently, with implication of attention and obedience The unit's hinge verb makes its first appearance as a mere infinitive of news reaching a fugitive. It returns in v. 15 as the thing the king does not do: "the king did not listen to the people." Jeroboam hears and moves; Rehoboam does not hear and loses ten tribes.

יָרָבְעָ֖םyā·rā·ḇə·‘ām[he]H3379

√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular

וַיָּ֥שָׁבway·yā·šāḇreturnedH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

shûwb: to turn back, away, transitively or intransitively The same root runs through the whole unit and is doing three different jobs: Jeroboam returns from Egypt (here), the people are told to come back in three days (vv. 5, 12), and the king asks how to return a word to them (vv. 6, 9). One verb for the movement of bodies and the movement of an answer.

מִמִּצְרָֽיִם׃mim·miṣ·rā·yimfrom EgyptH4714

√ Mitsrayim — Mitsrajim, iPreposition-mNounproperfeminine singular

וְה֣וּאwə·hūH1931

√ hûwʼ — he (she or it)Conjunctive wawPronounthird person masculine singular

בְמִצְרַ֔יִםḇə·miṣ·ra·yimH4714

√ Mitsrayim — Mitsrajim, iPreposition-bNounproperfeminine singular

אֲשֶׁ֣ר’ă·šerwhereH834

√ ʼăsher — who, which, what, thatPronounrelative

בָּרַ֔חbā·raḥhe had fledH1272

√ bârach — to bolt, iVerbQalPerfectthird person masculine singular

bârach: to bolt A flight under sentence. The Chronicler assumes what he never reports, that Solomon sought Jeroboam's life after Ahijah's prophecy; Cambridge sends the reader to 1 Kings 11:26 and following for antecedents "which are not given by the Chronicler."

הַמֶּ֑לֶךְham·me·leḵfrom KingH4428

√ melek — a kingArticleNounmasculine singular

שְׁלֹמֹ֣הšə·lō·mōhSolomonH8010

√ Shᵉlômôh — Shelomah, David's successorNounpropermasculine singular

מִפְּנֵ֖יmip·pə·nêH6440

√ pânîym — the face (as the part that turns)Preposition-mNouncommon plural construct

pânîym: the face, as the part that turns Function word in force, but not in weight: to flee a king's face and to stand before a king's face are the two poles of this chapter.

Literal — word-for-word from the original

And-it-came-to-pass, when-heard Jeroboam son-of-Nebat (and-he in-Egypt, where he-had-fled from-the-face-of Solomon the-king), that-he-returned, Jeroboam, from-Egypt.

Where the English smooths the original

וְה֣וּא בְמִצְרַ֔יִם וְה֣וּא בְמִצְרַ֔יִם (wə·hū ḇə·miṣ·ra·yim) is a verbless clause dropped into the middle of the sentence. Ellicott reconstructs the whole as a parenthesis: "And it came to pass, when Jeroboam the son of Nebat heard (now he was in Egypt, whither he had fled from the face of Solomon the king), that Jeroboam returned from Egypt." BSB resolves the parenthesis into a following relative clause, which reads more smoothly and hides the fact that the Chronicler is supplying background he never narrated.
בָּרַ֔ח בָּרַ֔ח (bā·raḥ, Qal perfect of bârach) is to bolt, the word for a bar shot through its sockets: a fugitive's flight, not an emigration. BSB's "he had fled" keeps the sense; what it cannot keep is that the Chronicler never told us why, and Ellicott says so plainly, that "he has not alluded before to his flight thither."
מִפְּנֵ֖י מִפְּנֵ֖י (mip·pə·nê, from pânîym, face) is "from the face of" Solomon. BSB's "from King Solomon" is accurate and colorless. The idiom belongs with the language of fleeing a presence, and the same noun returns in vv. 6 and 8 for standing before the face of a king, so that the unit's vocabulary of nearness to the throne frames both service and exile.
וַיָּ֥שָׁב וַיָּ֥שָׁב (way·yā·šāḇ, shûwb) is "and he returned." Cambridge records that 1 Kings 12:2 as received reads instead "and Jeroboam dwelt in Egypt," and that "the difference in Heb. between the two readings when written without the vowels is confined to one letter." Ellicott adds that the two words "are spelt with the same letters in Hebrew, the difference being one of pointing only." A single unpointed consonant decides whether Jeroboam is still abroad or already on the road.

So they sent for Jeroboam, and he and all Israel came to Rehoboam and said,

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yiš·lə·ḥū way·yiq·rə·’ū- lōw yā·rā·ḇə·‘ām wə·ḵāl yiś·rā·’êl way·yā·ḇō ’el- rə·ḥaḇ·‘ām way·ḏab·bə·rū lê·mōr

Word by word11 · parsed

וַֽיִּשְׁלְחוּ֙way·yiš·lə·ḥūSo they sent forH7971

√ shâlach — to send away, for, or out (in a great variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine plural

shâlach: to send away, for, or out Who "they" are is left unsaid. Ellicott supplies "To the assembly"; Pulpit reads it of the "all Israel" of v. 1 and admits the gap in the chronology is wide, since Solomon's death, a message to Egypt and a return journey must all fit into a narrative with no note of time.

וַיִּקְרְאוּ־way·yiq·rə·’ū-[Jeroboam]H7121

√ qârâʼ — to call out to (iConjunctive wawVerbQalConsecutive imperfectthird person masculine plural

ל֔וֹlōw

Prepositionthird person masculine singular

יָרָבְעָ֖םyā·rā·ḇə·‘āmand [he]H3379

√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular

וְכָל־wə·ḵāland allH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

יִשְׂרָאֵ֑לyiś·rā·’êlIsraelH3478

√ Yisrâʼêl — Jisrael, a symbolical name of JacobNounpropermasculine singular

וַיָּבֹ֥אway·yā·ḇōcameH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

bôwʼ: to go or come Singular verb, plural subject. Jeroboam is the one who comes; the nation comes in him. That grammar is the whole political situation.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

רְחַבְעָ֖םrə·ḥaḇ·‘āmRehoboamH7346

√ Rᵉchabʻâm — Rechabam, an Israelite kingNounpropermasculine singular

וַֽיְדַבְּר֔וּway·ḏab·bə·rūand saidH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

dâbar: perhaps properly, to arrange (Piel) The Piel is the stem of deliberate, arranged speech, and dâbâr (a word, a matter) is the noun the next verses trade in: the people arrange words, the king seeks a word to return, and in v. 15 it is God's word that stands.

לֵאמֹֽר׃lê·mōr. . .H559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

Infinitive of quotation, introducing direct speech.

Literal — word-for-word from the original

And-they-sent and-they-called to-him; and-he-came, Jeroboam and-all-Israel, and-they-spoke unto Rehoboam, saying,

Where the English smooths the original

וַֽיִּשְׁלְחוּ֙ וַֽיִּשְׁלְחוּ֙ (way·yiš·lə·ḥū, shâlach) is a simple waw-consecutive, "and they sent," but every commentator here reads it as prior in time. Poole: "And they sent; or, for (as that particle is oft used, as hath been noted before) they had sent." JFB: "rather, 'for they had sent,'" and Benson appeals to the Targum for the same. BSB's "So they sent for Jeroboam" makes the sending follow v. 2 rather than explain it.
וַיָּבֹ֥א וַיָּבֹ֥א (way·yā·ḇō) is third masculine singular with a compound subject, "and he came, Jeroboam and all Israel." Ellicott marks the difference: "'Came,' singular; Kings, plural." BSB's "he and all Israel came" smooths it into English concord and so loses the Chronicler's habit, visible again in vv. 5 and 12, of letting one verb carry a crowd.
וַֽיְדַבְּר֔וּ וַֽיְדַבְּר֔וּ (way·ḏab·bə·rū, Piel of dâbar) with לֵאמֹֽר following is the formal doubling "and they spoke, saying," the idiom of a delegation making a representation. BSB compresses both verbs into "and said."

The Voices✦ 3 public domain

Geneva Study BibleMarginal Notes1599

That is, handled us rudely, it seems that God hardened their hearts, so that they murmured without cause, which declares also the inconstancy of the people.

Geneva alone treats the petition itself as culpable, and reads the hardening of v. 15 back into the people's mouths. Cambridge and Pulpit take the grievance as real. The unit does not settle this, and neither will we.

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Cambridge Bible for Schools and Colleges—1880s

The people claim their ancient right to a voice in the appointment of a king; cp. 1 Samuel 11:14-15 (Saul) and 2 Samuel 5:1-3 (David).

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The Pulpit CommentarySpence & Exell, eds.1880s

These may, for conciseness' sake, be supposed to correspond with the naturally enough hated "forced labour" ( 1 Kings 4:6, 7 ; 1 Kings 5:13-16 ; 1 Kings 11:27, 28 ) and the burdensome "taxes" ( 1 Kings 4:19-28 ) which had not failed to become more odious to the people as familiarity with them grew. The refreshing New Testament contrast to all this ( Matthew 11:28-30 ) will occur to every memory.

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“Your father put a heavy yoke on us. But now you must lighten the burden of your father’s service and the heavy yoke he put on us, and we will serve you.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

’ā·ḇî·ḵā hiq·šāh ‘ul·lê·nū ’eṯ- wə·‘at·tāh hā·qêl haq·qā·šāh ’ā·ḇî·ḵā mê·‘ă·ḇō·ḏaṯ hak·kā·ḇêḏ ’ă·šer- ū·mê·‘ul·lōw nā·ṯan ‘ā·lê·nū wə·na·‘aḇ·ḏe·kā

Word by word15 · parsed

אָבִ֖יךָ’ā·ḇî·ḵāYour fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

הִקְשָׁ֣הhiq·šāhput a heavyH7185

√ qâshâh — properly, to be dense, iVerbHifilPerfectthird person masculine singular

qâshâh: properly, to be dense, hard An uncommon verb (28 verses) whose Hifil is the word for hardening a heart as much as for hardening a labor obligation. Laid on Solomon here, it will be laid on Rehoboam's own answer in v. 13, and Pulpit will compare the king who "hearkened not, as Pharaoh hearkened not, but hardened his heart."

עֻלֵּ֑נוּ‘ul·lê·nūyokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyNounmasculine singular constructfirst person common plural

ʻôl: a yoke, as imposed on the neck, literally or figuratively The unit's controlling image, occurring in vv. 4, 9, 10, 11 and 14. A yoke is not slavery, it is harnessed labor under an owner, which is why the people can ask for it to be lightened rather than removed. Pulpit connects it to the forced labor and taxation of 1 Kings 5:13-16 and 11:27-28, and then points beyond the passage to "The refreshing New Testament contrast to all this ( Matthew 11:28-30 )."

אֶת־’eṯ-on usH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְעַתָּ֡הwə·‘at·tāhBut nowH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveConjunctive wawAdverb

הָקֵל֩hā·qêlyou must lightenH7043

√ qâlal — to be (causatively, make) light, literally (swift, small, sharp, etcVerbHifilImperativemasculine singular

qâlal: to be, causatively make, light The exact antonym of kâbêd. Everything the people ask is contained in this one Hifil imperative, and the young men will quote it back mockingly in v. 10 before inverting it.

הַקָּשָׁ֗הhaq·qā·šāhthe burdenH7186

√ qâsheh — severe (in various applications)ArticleAdjectivefeminine singular

אָבִ֜יךָ’ā·ḇî·ḵāof your father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

מֵעֲבֹדַ֨תmê·‘ă·ḇō·ḏaṯserviceH5656

√ ʻăbôdâh — work of any kindPreposition-mNounfeminine singular construct

ʻăbôdâh: work of any kind The noun of the corvée. Paired with the cohortative we will serve you at the verse's end, it makes the people's offer a piece of covenant logic: a lighter service willingly rendered outlasts a heavy one extracted.

הַכָּבֵ֛דhak·kā·ḇêḏand the heavyH3515

√ kâbêd — heavyArticleAdjectivemasculine singular

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

וּמֵעֻלּ֧וֹū·mê·‘ul·lōwyokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyConjunctive waw, Preposition-mNounmasculine singular constructthird person masculine singular

נָתַ֥ןnā·ṯanhe putH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person masculine singular

עָלֵ֖ינוּ‘ā·lê·nūon usH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionfirst person common plural

וְנַֽעַבְדֶֽךָּ׃wə·na·‘aḇ·ḏe·kāand we will serve youH5647

√ ʻâbad — to work (in any sense)Conjunctive wawVerbQalConjunctive imperfect Cohortative if contextualfirst person common pluralsecond person masculine singular

ʻâbad: to work, in any sense Cohortative in force, a pledge rather than a prediction. Cambridge hears in it the people's ancient right of ratification (1 Samuel 11:14-15; 2 Samuel 5:1-3); Geneva hears something quite different, that "God hardened their hearts, so that they murmured without cause." The Hebrew alone will not decide between them.

Literal — word-for-word from the original

"Thy-father made-hard our-yoke; and-now lighten from-the-service of-thy-father, the-hard, and-from-his-yoke, the-heavy, which he-put upon-us, and-we-will-serve-thee."

Where the English smooths the original

הִקְשָׁ֣ה הִקְשָׁ֣ה (hiq·šāh, Hifil perfect of qâshâh, to be dense, hard) is "he made hard," and Ellicott gives exactly that: "Made . . . grievous . . . ease thou. —Made hard . . . lighten." BSB's "put a heavy yoke on us" borrows the weight-word from the second half of the verse and drops the hardness-word, which matters because the same root comes back as the king's own manner in v. 13, קָשָׁ֑ה, "harshly."
הָקֵל֩ הָקֵל֩ (hā·qêl, Hifil imperative of qâlal, to be light) is a blunt command to a king: make light. BSB's "you must lighten the burden" supplies "burden" for the adjective הַקָּשָׁ֗ה (the hard) and turns an imperative into a modal obligation. The Hebrew pits qâlal against kâbêd, light against heavy, and that pair governs the rest of the chapter.
וְנַֽעַבְדֶֽךָּ וְנַֽעַבְדֶֽךָּ (wə·na·‘aḇ·ḏe·kā, ʻâbad) shares its root with מֵעֲבֹדַ֨ת (ʻăbôdâh, service) three words earlier. The sentence is a bargain in one root: lighten the service and we will serve you. No English rendering keeps the pun, and BSB does not try. Cambridge notes that the service complained of is described in part at 1 Kings 5:13-14, a passage with no parallel in Chronicles.
וְעַתָּ֡ה וְעַתָּ֡ה (wə·‘at·tāh) is simply "and now." Ellicott observes that Kings and the Syriac read "and thou now," w'attah 'attah, "an assonance which the chronicler has avoided, at the expense of the proper emphasis, which lies on thou." The Chronicler's version is less pointed at the king personally.

Rehoboam answered, “Come back to me in three days.” So the people departed.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yō·mer wə·šū·ḇū ’ê·lāy ’ă·lê·hem ‘ō·wḏ šə·lō·šeṯ yā·mîm hā·‘ām way·yê·leḵ

Word by word9 · parsed

וַיֹּ֣אמֶרway·yō·merRehoboam answeredH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

וְשׁ֣וּבוּwə·šū·ḇūCome backH7725

shûwb: to turn back Imperative plural. The king can still command their return; three days later they will come back on his word, and leave for good on his answer.

אֵלָ֑י’ê·lāyto meH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

אֲלֵהֶ֗ם’ă·lê·hemH413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

ע֛וֹד‘ō·wḏinH5750

√ ʻôwd — properly, iteration or continuanceAdverb

ʻôwd: properly, iteration or continuance A small particle carrying the whole tactical content of the reply: not yes, not no, but more time.

שְׁלֹ֥שֶׁתšə·lō·šeṯthreeH7969

√ shâlôwsh — threeNumbermasculine singular construct

יָמִ֖יםyā·mîmdaysH3117

√ yôwm — a day (as the warm hours), whether literal (from sunrise to sunset, or from one sunset to the next), or figurative (a space of time defined by an associated term), (often used adverb)Nounmasculine plural

הָעָֽם׃סhā·‘āmSo the peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

ʻam: a people, as a congregated unit The collective noun that takes a singular verb here and in v. 12. In this unit ʻam is a party to a negotiation, not a mob.

וַיֵּ֖לֶךְway·yê·leḵdepartedH1980

√ hâlak — to walk (in a great variety of applications, literally and figuratively)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

hâlak: to walk Pulpit refuses to read the delay as a blunder in itself, noting that "This first reply of Rehoboam was not necessarily inauspicious," and then names the way caution becomes fatal: when a generous impulse is chilled by self-regard, or when no inner guiding voice is heard.

Literal — word-for-word from the original

And-he-said unto-them, "Yet three days, and-return unto-me." And-he-went, the-people.

Where the English smooths the original

ע֛וֹד ע֛וֹד (‘ō·wḏ) is "yet, still," and Ellicott gives the clause literally: "Hob., Yet three days and return unto me." BSB's "Come back to me in three days" reads as an appointment; the Hebrew reads as a delay granted. Ellicott further notes that the imperative "go ye" that Kings has before these words "seems to have fallen out," and that the LXX, Syriac and Arabic still carry it.
וְשׁ֣וּבוּ וְשׁ֣וּבוּ (wə·šū·ḇū, Qal imperative plural of shûwb) is a command, "and return." The same root that brought Jeroboam back from Egypt in v. 2 now dismisses a nation for three days, and it will be quoted back verbatim in v. 12.
וַיֵּ֖לֶךְ וַיֵּ֖לֶךְ (way·yê·leḵ) is singular with the collective הָעָֽם (the people): "and he went, the people." Ellicott marks it and points at the contrast: "Departed. —Singular; Kings, plural. Contrast 2Chronicles 10:1." It is the same verb with which Rehoboam "went" to Shechem in v. 1, so the verse ends with the nation walking away using the king's own verb.

The Voices✦ 3 public domain

Cambridge Bible for Schools and Colleges—1880s

stood before ] Cp. Deuteronomy 1:38 ; 1 Kings 17:1 . The phrase is used to express service, whether rendered to God or to man.

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

The "old men" here spoken of, and not before distinctly spoken of, need not necessarily be regarded as professional advisers of Solomon, nor as a privy council of slate; they may designate those of like age with him, or but little his juniors, and with whom he had chiefly associated for his own society.

source ↗

Charles EllicottCommentary for English Readers1878

To return answer to . . . —Literally, to return to this people a word; Kings, “to return this people a word” (double accusative)—a construction preserved in 2Chronicles 10:9 below.

source ↗

Then King Rehoboam consulted with the elders who had served his father Solomon during his lifetime. “How do you advise me to respond to these people?” he asked.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ham·me·leḵ rə·ḥaḇ·‘ām way·yiw·wā·‘aṣ ’eṯ- haz·zə·qê·nîm ’ă·šer- hā·yū ‘ō·mə·ḏîm lip̄·nê ’ā·ḇîw šə·lō·mōh bih·yō·ṯōw ḥay ’êḵ ’at·tem nō·w·‘ā·ṣîm lə·hā·šîḇ dā·ḇār haz·zeh lā·‘ām- lê·mōr

Word by word21 · parsed

הַמֶּ֣לֶךְham·me·leḵThen KingH4428

√ melek — a kingArticleNounmasculine singular

רְחַבְעָ֗םrə·ḥaḇ·‘āmRehoboamH7346

√ Rᵉchabʻâm — Rechabam, an Israelite kingNounpropermasculine singular

וַיִּוָּעַ֞ץway·yiw·wā·‘aṣconsultedH3289

√ yâʻats — to adviseConjunctive wawVerbNifalConsecutive imperfectthird person masculine singular

yâʻats: to advise (Nifal, to take counsel together) This verb and its noun ʻêtsâh (v. 8, 13, 14) structure the middle of the unit. Two councils are convened with the identical Nifal, and the narrative's verdict falls not on the advice but on which council the king joined.

אֶת־’eṯ-withH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

הַזְּקֵנִים֙haz·zə·qê·nîmthe eldersH2205

√ zâqên — oldArticleAdjectivemasculine plural

zâqên: old Literally the aged, used substantivally. Pulpit cautions against over-reading the office: they "need not necessarily be regarded as professional advisers of Solomon, nor as a privy council of slate; they may designate those of like age with him." Their authority in the narrative is experience, not portfolio.

אֲשֶׁר־’ă·šer-whoH834

√ ʼăsher — who, which, what, thatPronounrelative

הָי֣וּhā·yūvvvH1961

√ hâyâh — to exist, iVerbQalPerfectthird person common plural

עֹֽמְדִ֗ים‘ō·mə·ḏîmhad servedH5975

√ ʻâmad — to stand, in various relations (literal and figurative, intransitive and transitive)VerbQalParticiplemasculine plural

ʻâmad: to stand, in various relations A participle of continuing service. What the elders possess is not a theory of kingship but forty years of watching Solomon govern the very tribes now assembled.

לִפְנֵי֙lip̄·nê. . .H6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural construct

אָבִ֔יו’ā·ḇîwhis fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructthird person masculine singular

שְׁלֹמֹ֣הšə·lō·mōhSolomonH8010

√ Shᵉlômôh — Shelomah, David's successorNounpropermasculine singular

בִּֽהְיֹת֥וֹbih·yō·ṯōwduringH1961

√ hâyâh — to exist, iPreposition-bVerbQalInfinitive constructthird person masculine singular

חַ֖יḥayhis lifetimeH2416

√ chay — aliveNounmasculine singular

אֵ֚יךְ’êḵHowH349

√ ʼêyk — how? or how!Interjection

אַתֶּ֣ם’at·temdo youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine plural

נֽוֹעָצִ֔יםnō·w·‘ā·ṣîmadvise meH3289

√ yâʻats — to adviseVerbNifalParticiplemasculine plural

yâʻats: to advise Nifal participle, second plural: "how are you counselling." The form makes the elders' advising an ongoing act rather than a single verdict, which is why v. 8 can say they "counselled him" and he still walked away.

לְהָשִׁ֥יבlə·hā·šîḇto respondH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Preposition-lVerbHifilInfinitive construct

shûwb: to turn back (Hifil, to bring back) To return a word is diplomatic language: an answer sent back along the road the petition came. The unit's last verse turns the same vocabulary against the king, when the word that is finally established is not his but God's.

דָּבָֽר׃dā·ḇār. . .H1697

√ dâbâr — a wordNounmasculine singular

הַזֶּ֖הhaz·zehto theseH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

לָֽעָם־lā·‘ām-peopleH5971

√ ʻam — a people (as a congregated unit)Preposition-l, ArticleNounmasculine singular

לֵאמֹ֑רlê·mōrhe askedH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

Literal — word-for-word from the original

And-he-took-counsel, the-king Rehoboam, with the-elders who were standing before Solomon his-father while-he-was alive, saying, "How are-you counselling to-return to-this-people a-word?"

Where the English smooths the original

וַיִּוָּעַ֞ץ וַיִּוָּעַ֞ץ (way·yiw·wā·‘aṣ, Nifal of yâʻats) is not simply "consulted." The Nifal of this root is reciprocal: to take counsel together, to enter deliberation with. BSB's "consulted with the elders" makes the elders an information source; the Hebrew makes them a council he joins, which is what he abandons in v. 8 with the same verb.
עֹֽמְדִ֗ים לִפְנֵי֙ עֹֽמְדִ֗ים לִפְנֵי֙ (‘ō·mə·ḏîm lip̄·nê, participle of ʻâmad plus pânîym) is "standing before the face of." Cambridge names the idiom precisely: "The phrase is used to express service, whether rendered to God or to man," citing Deuteronomy 1:38 and 1 Kings 17:1. BSB's "had served" gives the meaning and drops the posture, and with it the link to v. 8, where the boys are also "standing before" Rehoboam.
לְהָשִׁ֥יב דָּבָֽר לְהָשִׁ֥יב ... דָּבָֽר (lə·hā·šîḇ dā·ḇār) is "to return a word," a Hifil of shûwb with dâbâr as its object. Ellicott records the syntax against Kings: "Literally, to return to this people a word; Kings, 'to return this people a word' (double accusative), a construction preserved in 2Chronicles 10:9 below." BSB's "to respond" erases the noun word altogether, and it is word that v. 15 makes decisive.
אֵ֚יךְ אֵ֚יךְ (’êḵ) is the interjectional "How!", the particle of lament and astonishment as much as of inquiry. The king is not asking for options but for a manner. In v. 9, asking the boys, he switches to מָ֚ה (māh), "what," and asks for content.

The Voices✦ 4 public domain

Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government.

source ↗

Cambridge Bible for Schools and Colleges—1880s

The Chronicler has softened the forcible words of the parallel passage ( 1 Kings 12:7 ), “If thou wilt be a servant unto this people this day, and wilt serve them.” The words which were too blunt for Rehoboam were also too blunt for the Chronicler.

Cambridge's second sentence is a judgment about the Chronicler's motive, not a textual observation; the observable fact is only the difference between the two Hebrew texts.

source ↗

Matthew HenryConcise Commentary on the Whole Bible1706

Moderate counsels are wisest and best. Gentleness will do what violence will not do. Most people like to be accosted mildly. Good words cost only a little self-denial, yet they purchase great things.

Henry comments on the chapter as a whole (10:1-19); the sentences are placed here because they are his gloss on the elders' counsel.

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

it wakens the question how men of forty-one years of age can be called "young," as Rehoboam was not living in patriarchal aged times.

Pulpit's proposal, taken from the Speaker's Commentary, that the age of 41 in 1 Kings 14:21 and 2 Chronicles 12:13 should be read as 21 is a conjectural emendation, not a reading of any manuscript named in the brief.

source ↗

They replied, “If you will be kind to these people and please them by speaking kind words to them, they will be your servants forever.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ḏab·bə·rū ’ê·lāw lê·mōr ’im- tih·yeh lə·ṭō·wḇ haz·zeh lə·hā·‘ām ū·rə·ṣî·ṯām wə·ḏib·bar·tā ṭō·w·ḇîm də·ḇā·rîm ’ă·lê·hem wə·hā·yū lə·ḵā ‘ă·ḇā·ḏîm kāl- hay·yā·mîm

Word by word18 · parsed

וַיְדַבְּר֨וּway·ḏab·bə·rūThey repliedH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

אֵלָ֜יו’ê·lāwH413

√ ʼêl — near, with or amongPrepositionthird person masculine singular

לֵאמֹ֗רlê·mōrH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

אִם־’im-IfH518

√ ʼim — used very widely as demonstrative, lo!Conjunction

תִּֽהְיֶ֨הtih·yehyou will beH1961

√ hâyâh — to exist, iVerbQalImperfectsecond person masculine singular

לְט֜וֹבlə·ṭō·wḇkindH2896

√ ṭôwb — good (as an adjective) in the widest sensePreposition-lAdjectivemasculine singular

ṭôwb: good, as an adjective, in the widest sense The elders' entire policy is one adjective used twice, once of the king's disposition and once of his words. JFB translates it into statecraft: "If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment." Henry reduces it further, that good words "cost only a little self-denial, yet they purchase great things."

הַזֶּה֙haz·zehto theseH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

לְהָעָ֤םlə·hā·‘āmpeopleH5971

√ ʻam — a people (as a congregated unit)Preposition-l, ArticleNounmasculine singular

וּרְצִיתָ֔םū·rə·ṣî·ṯāmand please themH7521

√ râtsâh — to be pleased withConjunctive wawVerbQalConjunctive perfectsecond person masculine singularthird person masculine plural

râtsâh: to be pleased with A word of gracious reception, used of God accepting an offering and of Esau receiving Jacob's face in Genesis 33:10, which is the passage Ellicott cites. Asked of a king, it requires him to receive his subjects as a superior receives a gift, and that is precisely the posture Rehoboam refuses.

וְדִבַּרְתָּ֥wə·ḏib·bar·tāby speakingH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConjunctive perfectsecond person masculine singular

טוֹבִ֑יםṭō·w·ḇîmkindH2896

√ ṭôwb — good (as an adjective) in the widest senseAdjectivemasculine plural

דְּבָרִ֣יםdə·ḇā·rîmwordsH1697

√ dâbâr — a wordNounmasculine plural

אֲלֵהֶ֖ם’ă·lê·hemto themH413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

וְהָי֥וּwə·hā·yūthey will beH1961

√ hâyâh — to exist, iConjunctive wawVerbQalConjunctive perfectthird person common plural

לְךָ֛lə·ḵāyour

Prepositionsecond person masculine singular

עֲבָדִ֖ים‘ă·ḇā·ḏîmservantsH5650

√ ʻebed — a servantNounmasculine plural

ʻebed: a servant The pivot of the elders' whole argument, and of the parallel's sharper form. In 1 Kings 12:7 the counsel is that the king become an ʻebed to the people today so that they become his ʻăbādîm for ever; Chronicles keeps only the second half, so the word now runs one way, downward. Cambridge judges that "The words which were too blunt for Rehoboam were also too blunt for the Chronicler." The people had already used the verb of themselves in v. 4, offering service for relief. What the elders saw, and Rehoboam did not, is that in Israel a king's authority is itself a form of service, and that the offer on the table was a lasting loyalty rather than a concession.

כָּל־kāl-foreverH3605

√ kôl — properly, the wholeNounmasculine singular construct

הַיָּמִֽים׃hay·yā·mîm. . .H3117

yôwm: a day With kôl, an idiom of permanence: the elders promise a dynasty, not a season of quiet.

Literal — word-for-word from the original

And-they-spoke unto-him, saying, "If you-will-be for-good to-this-people, and-you-are-pleased-with-them, and-you-speak unto-them good words, then-they-will-be to-thee servants all-the-days."

Where the English smooths the original

לְט֜וֹב לְט֜וֹב (lə·ṭō·wḇ) is "for good, toward good," and Ellicott calls the whole clause "A free paraphrase of, 'If to-day thou become a servant to this people and serve them' (Kings)." Cambridge is blunter: "The Chronicler has softened the forcible words of the parallel passage. The words which were too blunt for Rehoboam were also too blunt for the Chronicler." BSB's "be kind" follows the softened Hebrew faithfully, and the verified text of 1 Kings 12:7 shows what was softened: "If you will be a servant to these people and serve them this day."
וּרְצִיתָ֔ם וּרְצִיתָ֔ם (ū·rə·ṣî·ṯām, râtsâh) is not "please them" in the sense of gratifying a crowd. Ellicott: "Be propitious to them, receive them graciously ( raçah ) . ( Genesis 33:10 .)" The verb belongs to acceptance, even to the acceptance of a sacrifice. Kings reads "answer them" instead. BSB's "please them" inverts the direction of favor: in the Hebrew the king receives, he does not entertain.
עֲבָדִ֖ים כָּל־הַיָּמִֽים עֲבָדִ֖ים ... כָּל־הַיָּמִֽים (‘ă·ḇā·ḏîm kāl-hay·yā·mîm) is "servants all the days," the same root ʻâbad the people used in v. 4. Ellicott notes that in Kings the sentence is a deliberate antithesis: be their servant today and they are your servants for ever. Chronicles keeps the second half of the antithesis and loses the first, so BSB's "forever" now answers nothing.

But Rehoboam rejected the advice of the elders; instead, he consulted the young men who had grown up with him and served him.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ya·‘ă·zōḇ ’eṯ- ‘ă·ṣaṯ haz·zə·qê·nîm ’ă·šer yə·‘ā·ṣu·hū way·yiw·wā·‘aṣ ’eṯ- hay·lā·ḏîm ’ă·šer gā·ḏə·lū ’it·tōw hā·‘ō·mə·ḏîm lə·p̄ā·nāw

Word by word14 · parsed

וַֽיַּעֲזֹ֛בway·ya·‘ă·zōḇBut [Rehoboam] rejectedH5800

√ ʻâzab — to loosen, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

ʻâzab: to loosen, i.e. relinquish, permit, forsake In Chronicles this verb carries covenantal freight; it is what Israel does to the LORD and what the LORD threatens in return. Applied to counsel, it says the king did not weigh and decline, he let go. Henry's judgment on the whole scene turns on exactly that: "No more needs to be done to ruin men, than to leave them to their own pride and passion."

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

עֲצַ֥ת‘ă·ṣaṯthe adviceH6098

√ ʻêtsâh — adviceNounfeminine singular construct

ʻêtsâh: advice The noun of the verb in v. 6. The unit uses it three times (vv. 8, 13, 14) and each time it is counsel possessed by someone and either forsaken or followed.

הַזְּקֵנִ֖יםhaz·zə·qê·nîmof the eldersH2205

√ zâqên — oldArticleAdjectivemasculine plural

אֲשֶׁ֣ר’ă·šerH834

√ ʼăsher — who, which, what, thatPronounrelative

יְעָצֻ֑הוּyə·‘ā·ṣu·hūH3289

√ yâʻats — to adviseVerbQalPerfectthird person common pluralthird person masculine singular

וַיִּוָּעַ֗ץway·yiw·wā·‘aṣinstead, he consultedH3289

√ yâʻats — to adviseConjunctive wawVerbNifalConsecutive imperfectthird person masculine singular

אֶת־’eṯ-H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPreposition

הַיְלָדִים֙hay·lā·ḏîmthe young menH3206

√ yeled — something born, iArticleNounmasculine plural

yeled: something born A common word (76 verses) whose ordinary sense is child. The Verifier finds the same lexeme in the parallel 1 Kings 12:10 and 12:14. Placed against zâqên (the aged) of v. 6, the narrative is not contrasting two policies so much as two ages, and 2 Chronicles 13:7 will describe Rehoboam himself as young and inexperienced.

אֲשֶׁ֣ר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

גָּדְל֣וּgā·ḏə·lūhad grown upH1431

√ gâdal — to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)VerbQalPerfectthird person common plural

gâdal: to be, causatively make, large "Who had grown up with him." Cambridge prefers this to the Authorized Version's "brought up." The root also carries the sense of becoming great in pride, which is the only sense in which these counsellors have grown.

אִתּ֔וֹ’it·tōwwith himH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine singular

הָעֹמְדִ֖יםhā·‘ō·mə·ḏîmand servedH5975

√ ʻâmad — to stand, in various relations (literal and figurative, intransitive and transitive)ArticleVerbQalParticiplemasculine plural

ʻâmad: to stand The same service idiom as v. 6, now transferred. The court did not lose its structure, only its memory.

לְפָנָֽיו׃lə·p̄ā·nāwhimH6440

√ pânîym — the face (as the part that turns)Preposition-lNouncommon plural constructthird person masculine singular

Literal — word-for-word from the original

And-he-forsook the-counsel of-the-elders which they-counselled-him, and-he-took-counsel with the-children who had-grown-up with-him, the-ones-standing before-him.

Where the English smooths the original

וַֽיַּעֲזֹ֛ב וַֽיַּעֲזֹ֛ב (way·ya·‘ă·zōḇ, ʻâzab, to loosen, to let go) is "forsook," the standing Hebrew verb for abandoning a covenant, a spouse, or the LORD. BSB's "rejected the advice" is a decision; the Hebrew is a desertion. It recurs in v. 13, where the Chronicler repeats the whole clause so that the abandonment is stated twice.
הַיְלָדִים֙ הַיְלָדִים֙ (hay·lā·ḏîm, yeled, something born) means children, boys, offspring. BSB's "young men" is a necessary accommodation, since these are contemporaries of a king whom 1 Kings 14:21 makes forty-one, but it mutes the narrator's contempt. Pulpit feels the strain and asks how men of that age can be called young at all.
הָעֹמְדִ֖ים לְפָנָֽיו הָעֹמְדִ֖ים לְפָנָֽיו (hā·‘ō·mə·ḏîm lə·p̄ā·nāw) repeats v. 6's idiom of standing before a king's face, now of the boys before Rehoboam. Ellicott notes the Chronicler "has omitted a redundant expression" that Kings carries here, and Geneva glosses the phrase as "which were of his counsel and secrets." BSB's "and served him" flattens the deliberate echo.

He asked them, “What message do you advise that we send back to these people who have spoken to me, saying, ‘Lighten the yoke your father put on us’?”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·yō·mer ’ă·lê·hem māh dā·ḇār ’eṯ- ’at·tem nō·w·‘ā·ṣîm wə·nā·šîḇ haz·zeh hā·‘ām ’ă·šer dib·bə·rū ’ê·lay lê·mōr hā·qêl min- hā·‘ōl ’ă·šer- ’ā·ḇî·ḵā nā·ṯan ‘ā·lê·nū

Word by word21 · parsed

וַיֹּ֣אמֶרway·yō·merHe askedH559

√ ʼâmar — to say (used with great latitude)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

אֲלֵהֶ֗ם’ă·lê·hemthemH413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

מָ֚הmāhWhatH4100

√ mâh — properly, interrogative what? (including how? why? when?)Interrogative

דָּבָ֖רdā·ḇārmessageH1697

√ dâbâr — a wordNounmasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

אַתֶּ֣ם’at·temdo youH859

√ ʼattâh — thou and thee, or (plural) ye and youPronounsecond person masculine plural

נֽוֹעָצִ֔יםnō·w·‘ā·ṣîmadviseH3289

√ yâʻats — to adviseVerbNifalParticiplemasculine plural

yâʻats: to advise Same Nifal participle as v. 6, same question form, different council. The narrator gives Rehoboam no new information between the two scenes: only a new set of faces.

וְנָשִׁ֥יבwə·nā·šîḇthat we send backH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)Conjunctive wawVerbHifilConjunctive imperfectfirst person common plural

shûwb: to turn back (Hifil) First person plural. Whether this is a royal plural or the king already speaking as one of the boys, the grammar has him no longer standing alone over the decision.

הַזֶּ֑הhaz·zehto theseH2088

√ zeh — the masculine demonstrative pronoun, this or thatArticlePronounmasculine singular

הָעָ֣םhā·‘āmpeopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

אֲשֶׁ֨ר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

דִּבְּר֤וּdib·bə·rūhave spokenH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person common plural

אֵלַי֙’ê·layto meH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

לֵאמֹ֔רlê·mōrsayingH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

הָקֵל֙hā·qêlLightenH7043

√ qâlal — to be (causatively, make) light, literally (swift, small, sharp, etcVerbHifilImperativemasculine singular

qâlal: to make light The people's imperative, quoted verbatim inside the king's own question. He has heard the petition exactly; v. 15 will nonetheless say he did not listen. The unit therefore distinguishes hearing the words from heeding them.

מִן־min-. . .H4480

√ min — properly, a part ofPreposition

הָעֹ֔לhā·‘ōlthe yokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyArticleNounmasculine singular

ʻôl: a yoke Now with the article, "the yoke": by v. 9 it is a known quantity, the settled name for Solomon's levy.

אֲשֶׁר־’ă·šer-H834

√ ʼăsher — who, which, what, thatPronounrelative

אָבִ֖יךָ’ā·ḇî·ḵāyour fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

נָתַ֥ןnā·ṯanputH5414

√ nâthan — to give, used with greatest latitude of application (put, make, etcVerbQalPerfectthird person masculine singular

עָלֵֽינוּ׃‘ā·lê·nūon usH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionfirst person common plural

Literal — word-for-word from the original

And-he-said unto-them, "What are-you counselling, that-we-may-return a-word to-this-people who have-spoken unto-me, saying, 'Lighten from the-yoke which thy-father put upon-us'?"

Where the English smooths the original

מָ֚ה מָ֚ה (māh) is "what," where the same question to the elders in v. 6 began with אֵ֚יךְ (’êḵ), "how." BSB renders both as "advise," so the shift disappears in English. The king asked the elders for a manner and asks the boys for a message.
וְנָשִׁ֥יב וְנָשִׁ֥יב (wə·nā·šîḇ, Hifil first person plural) is "that we may return." BSB's "that we send back" keeps the plural but not its oddity: the king speaks of himself and his coevals as one deliberating body, in a way he never did with the elders. Ellicott notes that the double accusative construction of Kings, dropped in v. 6, is "preserved in 2Chronicles 10:9 below."
הָקֵל֙ מִן־הָעֹ֔ל הָקֵל֙ מִן־הָעֹ֔ל (hā·qêl min-hā·‘ōl) is "lighten from off the yoke," with min giving the sense of taking weight away rather than adjusting a setting. Cambridge notes the Revised Version corrects the Authorized Version's "Ease somewhat the yoke" to "Make the yoke that thy father did put upon us lighter." The king is quoting v. 4 back accurately, which makes his answer in v. 11 a deliberate inversion, not a misunderstanding.

The young men who had grown up with him replied, “This is how you should answer these people who said to you, ‘Your father made our yoke heavy, but you must make it lighter.’ This is what you should tell them: ‘My little finger is thicker than my father’s waist!

Berean Standard Bible · CC0

Hebrew — tap a word ↓

hay·lā·ḏîm ’ă·šer gā·ḏə·lū ’it·tōw ’it·tōw way·ḏab·bə·rū kōh- lê·mōr ṯō·mar lā·‘ām ’ă·šer- dib·bə·rū ’ê·le·ḵā lê·mōr ’ā·ḇî·ḵā ‘ul·lê·nū hiḵ·bîḏ ’eṯ- wə·’at·tāh hā·qêl mê·‘ā·lê·nū kōh tō·mar ’ă·lê·hem qā·ṭān·nî ‘ā·ḇāh ’ā·ḇî mim·mā·ṯə·nê

Word by word28 · parsed

הַיְלָדִים֙hay·lā·ḏîmThe young menH3206

√ yeled — something born, iArticleNounmasculine plural

אֲשֶׁ֨ר’ă·šerwhoH834

√ ʼăsher — who, which, what, thatPronounrelative

גָּדְל֣וּgā·ḏə·lūhad grown upH1431

√ gâdal — to be (causatively make) large (in various senses, as in body, mind, estate or honor, also in pride)VerbQalPerfectthird person common plural

אִתּוֹ֮’it·tōw. . .H854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine singular

אִתּ֗וֹ’it·tōwwith himH854

√ ʼêth — properly, nearness (used only as a preposition or an adverb), nearPrepositionthird person masculine singular

ʼêth: properly, nearness, used as preposition, near, with Repeated in the received text. Ellicott treats the repetition as scribal, and the versions divide between "with him" and "unto him." Noted so the reader knows the line is not perfectly transmitted.

וַיְדַבְּר֣וּway·ḏab·bə·rūrepliedH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine plural

כֹּֽה־kōh-This is howH3541

√ kôh — properly, like this, iAdverb

לֵאמֹר֒lê·mōryou should answerH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

תֹאמַ֡רṯō·mar. . .H559

√ ʼâmar — to say (used with great latitude)VerbQalImperfectsecond person masculine singular

לָעָם֩lā·‘āmthese peopleH5971

√ ʻam — a people (as a congregated unit)Preposition-l, ArticleNounmasculine singular

אֲשֶׁר־’ă·šer-whoH834

√ ʼăsher — who, which, what, thatPronounrelative

דִּבְּר֨וּdib·bə·rūsaidH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person common plural

אֵלֶ֜יךָ’ê·le·ḵāto youH413

√ ʼêl — near, with or amongPrepositionsecond person masculine singular

לֵאמֹ֗רlê·mōr. . .H559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

אָבִ֙יךָ֙’ā·ḇî·ḵāYour fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructsecond person masculine singular

עֻלֵּ֔נוּ‘ul·lê·nūmade our yokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyNounmasculine singular constructfirst person common plural

הִכְבִּ֣ידhiḵ·bîḏheavyH3513

√ kâbad — to be heavy, iVerbHifilPerfectthird person masculine singular

kâbad: to be heavy The Hifil the people avoided. In v. 4 they said Solomon made hard (qâshâh) their yoke; the boys put the blunter word made heavy into their mouths, and then have the king promise to outdo it in v. 11. The Verifier finds the identical lexeme at 1 Kings 12:10 and 12:11.

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וְאַתָּ֖הwə·’at·tāhbut youH859

√ ʼattâh — thou and thee, or (plural) ye and youConjunctive wawPronounsecond person masculine singular

הָקֵ֣לhā·qêlmust make it lighterH7043

√ qâlal — to be (causatively, make) light, literally (swift, small, sharp, etcVerbHifilImperativemasculine singular

qâlal: to make light The people's own imperative, quoted a third time, now inside a speech designed to refuse it.

מֵעָלֵ֑ינוּmê·‘ā·lê·nūH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition-mfirst person common plural

כֹּ֚הkōhThis is whatH3541

√ kôh — properly, like this, iAdverb

תֹּאמַ֣רtō·maryou should tellH559

√ ʼâmar — to say (used with great latitude)VerbQalImperfectsecond person masculine singular

אֲלֵהֶ֔ם’ă·lê·hemthemH413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

קָֽטָנִּ֥יqā·ṭān·nîMy little fingerH6995

√ qôṭen — a pettiness, iNounfeminine singular constructfirst person common singular

qôṭen: a pettiness, i.e. the little finger The word occurs only here and in the parallel 1 Kings 12:10. It is the hinge of the insult: a boast that takes its measure from smallness, which is why Geneva can gloss it simply as "meaning that he was of far greater power than his father was."

עָבָ֖ה‘ā·ḇāhis thickerH5666

√ ʻâbâh — to be denseVerbQalPerfectthird person masculine singular

ʻâbâh: to be dense Rare, three verses in all. Thickness in Hebrew is rarely a compliment; Deuteronomy 32:15 uses the same root of a people grown gross and kicking at God. On Rehoboam's lips it is meant as strength and reads as bloat.

אָבִֽי׃’ā·ḇîthan my father’sH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

מִמָּתְנֵ֥יmim·mā·ṯə·nêwaistH4975

√ môthen — properly, the waist or small of the backPreposition-mNounmasculine dual construct

môthen: properly, the waist or small of the back Dual, the loins a man girds for work or war. Solomon's loins were the strength that built the levy the people now resent; the answer offers more of that strength, not less.

Literal — word-for-word from the original

And-they-spoke with-him, the-children who had-grown-up with-him, saying, "Thus you-shall-say to-the-people who spoke unto-you saying, 'Thy-father made-heavy our-yoke, and-thou lighten from-upon-us': thus you-shall-say unto-them, 'My-littleness is-thicker than-the-loins-of my-father.

Where the English smooths the original

קָֽטָנִּ֥י קָֽטָנִּ֥י (qā·ṭān·nî, from qôṭen, a pettiness) is a single noun with a first person suffix: my littleness. Ellicott insists the sense is fixed and the supplement unnecessary: "The word 'finger' should not be italicised. The word qōten means 'little finger.'" BSB's "My little finger" is therefore right, but the Hebrew reaches its boast through a word for smallness, so the sentence literally measures the king's least part against his father's frame.
עָבָ֖ה עָבָ֖ה (‘ā·ḇāh, ʻâbâh, to be dense, thick) is a genuinely rare verb: the Verifier finds it in only three verses of the Old Testament. BSB's "is thicker" is exact. What English cannot show is that the rarity makes this line a quotation of a vocabulary, not a stock insult, and its other famous occurrence is Deuteronomy 32:15, where Jeshurun grows thick and kicks against God.
מִמָּתְנֵ֥י מִמָּתְנֵ֥י (mim·mā·ṯə·nê, môthen, dual) is "than the loins of," properly the small of the back, the seat of strength that a man girds. BSB's "waist" is a fair modern equivalent but drains the idiom: in Hebrew the loins are where power is carried, so the boast is not about girth but about capacity.
אִתּוֹ֮ אִתּ֗וֹ The interlinear shows אִתּוֹ֮ twice in succession (indices 3 and 4), and Ellicott judges the first "probably a mistaken repetition," adding that the Hebrew here reads "with him" where Kings and the LXX read "unto him," though the Syriac agrees with Chronicles. BSB prints the phrase once. The doubling is a witness to the state of the text, not to the speech.

Whereas my father burdened you with a heavy yoke, I will add to your yoke. Whereas my father scourged you with whips, I will scourge you with scorpions.’”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

wə·‘at·tāh ’ā·ḇî he‘·mîs kā·ḇêḏ ‘ōl wa·’ă·nî ’ō·sîp̄ ‘al- ‘ă·lê·ḵem ‘ul·lə·ḵem ’ā·ḇî yis·sar ’eṯ·ḵem baš·šō·w·ṭîm wa·’ă·nî bā·‘ăq·rab·bîm

Word by word16 · parsed

וְעַתָּ֗הwə·‘at·tāhWhereasH6258

√ ʻattâh — at this time, whether adverb, conjunction or expletiveConjunctive wawAdverb

אָבִי֙’ā·ḇîmy fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

הֶעְמִ֤יסhe‘·mîsburdenedH6006

√ ʻâmaç — to load, iVerbHifilPerfectthird person masculine singular

ʻâmaç: to load A rare verb of burdening. It concedes the people's whole complaint as fact, which is what makes the answer so remarkable: no counter-argument is offered, only escalation.

כָּבֵ֔דkā·ḇêḏyou with a heavyH3515

√ kâbêd — heavyAdjectivemasculine singular

עֹ֣ל‘ōlyokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyNounmasculine singular

וַאֲנִ֖יwa·’ă·nîIH589

√ ʼănîy — IConjunctive wawPronounfirst person common singular

אֹסִ֣יף’ō·sîp̄will addH3254

√ yâçaph — to add or augment (often adverbial, to continue to do a thing)VerbHifilImperfectfirst person common singular

yâçaph: to add or augment The exact antonym of the petition. Two Hifil verbs, lighten and add, are the two halves of the chapter, and the second is chosen with full knowledge of the first, quoted back in v. 9.

עַֽל־‘al-. . .H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPreposition

עֲלֵיכֶם֙‘ă·lê·ḵemtoH5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionsecond person masculine plural

עֻלְּכֶ֑ם‘ul·lə·ḵemyour yokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyNounmasculine singular constructsecond person masculine plural

אָבִ֗י’ā·ḇîWhereas my fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

יִסַּ֤רyis·sarscourgedH3256

√ yâçar — to chastise, literally (with blows) or figuratively (with words)VerbPielPerfectthird person masculine singular

yâçar: to chastise, literally with blows or figuratively with words The verb of fatherly discipline. Its use here is the deepest perversion in the speech: royal correction as a father's duty toward children, spoken by a man whose own counsellors are called children in v. 8. Cambridge notes that a whip or flail "was among the insignia of an Egyptian (and perhaps also of an Israelite) king," so the threat may be an image of office as much as of pain.

אֶתְכֶם֙’eṯ·ḵemyouH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural

בַּשּׁוֹטִ֔יםbaš·šō·w·ṭîmwith whipsH7752

√ shôwṭ — a lash (literally or figuratively)Preposition-b, ArticleNounmasculine plural

shôwṭ: a lash, literally or figuratively An uncommon noun (10 verses). Elsewhere in Scripture it is God's instrument, not a king's: Isaiah 28:18 names an overwhelming scourge passing through, and Job 5:21 the scourge of the tongue. Rehoboam takes up a word Scripture mostly reserves for judgment.

וַאֲנִ֖יwa·’ă·nîI [will scourge you]H589

√ ʼănîy — IConjunctive wawPronounfirst person common singular

בָּֽעֲקְרַבִּֽים׃סbā·‘ăq·rab·bîmwith scorpionsH6137

√ ʻaqrâb — a scorpionPreposition-b, ArticleNounmasculine plural

ʻaqrâb: a scorpion Rare, six verses. The wilderness of Deuteronomy 8:15 has scorpions, and Ezekiel 2:6 makes them the image of a rebellious house among whom the prophet must dwell. Whether the word here names a hooked lash or is simply proverbial, Cambridge leaves genuinely open, and so do we.

Literal — word-for-word from the original

And-now: my-father loaded upon-you a-yoke heavy, and-I, I-will-add upon your-yoke; my-father chastised you with-the-whips, and-I with-the-scorpions.'"

Where the English smooths the original

הֶעְמִ֤יס הֶעְמִ֤יס (he‘·mîs, Hifil of ʻâmaç, to load) is the verb for loading a pack animal. BSB's "burdened you with a heavy yoke" is accurate in sense; the Hebrew's picture is narrower and worse, a beast being laden. Ellicott gives the clause literally as "And now, my father . . . and I, I will add to your yoke."
אֹסִ֣יף אֹסִ֣יף (’ō·sîp̄, Hifil imperfect of yâçaph, to add, to continue) answers hā·qêl (lighten) of v. 4 with its precise opposite. BSB's "I will add to your yoke" is exact, and the force is that the king does not deny the yoke, refuse the charge, or defend his father. He accepts the accounting and raises the figure.
יִסַּ֤ר יִסַּ֤ר (yis·sar, Piel of yâçar, to chastise with blows or with words) is the language of a father disciplining a son and of God disciplining Israel. BSB's "scourged" gives the violence and loses the paternal claim: the boys are teaching the king to speak of a nation as a child under correction, in the same breath as he speaks of his own father. Ellicott notes that the clause "I will chastise you" stands in the text of Kings both here and at v. 14.
בָּֽעֲקְרַבִּֽים בָּֽעֲקְרַבִּֽים (bā·‘ăq·rab·bîm) has the article: "with the scorpions," as Ellicott marks ("Whips . . . scorpions. — The whips . . . the scorpions"). Cambridge reports both readings honestly: "The expression is most probably proverbial and metaphorical, but some authorities (e.g. Pesh.) take 'scorpion' to be the name of a particular kind of scourge, the lash of which was provided with thorns or hooks." BSB's "with scorpions" leaves the question open, which is the right thing to do.

After three days, Jeroboam and all the people returned to Rehoboam, since the king had said, “Come back to me on the third day.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

haš·šə·li·šî bay·yō·wm yā·rā·ḇə·‘ām wə·ḵāl hā·‘ām way·yā·ḇō ’el- rə·ḥaḇ·‘ām ka·’ă·šer ham·me·leḵ dib·ber lê·mōr šū·ḇū ’ê·lay haš·šə·li·šî bay·yō·wm

Word by word16 · parsed

הַשְּׁלִשִׁ֑יhaš·šə·li·šîAfter threeH7992

√ shᵉlîyshîy — thirdArticleNumberordinal masculine singular

shᵉlîyshîy: third Twice in one verse, framing the narrative's only measured interval. The three days are the space in which the decision was actually made, and Pulpit notices that Scripture tells us nothing whatever about them.

בַּיּ֣וֹםbay·yō·wmdaysH3117

יָרָבְעָ֧םyā·rā·ḇə·‘āmJeroboamH3379

√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular

וְכָל־wə·ḵāland allH3605

√ kôl — properly, the wholeConjunctive wawNounmasculine singular construct

הָעָ֛םhā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

וַיָּבֹ֨אway·yā·ḇōreturnedH935

√ bôwʼ — to go or come (in a wide variety of applications)Conjunctive wawVerbQalConsecutive imperfectthird person masculine singular

bôwʼ: to go or come The people come back on the king's word. Their return is lawful and orderly; what breaks in vv. 16-19 is not the assembly's discipline but the king's answer.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

רְחַבְעָ֖םrə·ḥaḇ·‘āmRehoboamH7346

√ Rᵉchabʻâm — Rechabam, an Israelite kingNounpropermasculine singular

כַּאֲשֶׁ֨רka·’ă·šersinceH834

√ ʼăsher — who, which, what, thatPreposition-kPronounrelative

הַמֶּ֙לֶךְ֙ham·me·leḵthe kingH4428

√ melek — a kingArticleNounmasculine singular

דִּבֶּ֤רdib·ber. . .H1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person masculine singular

dâbar: to arrange, to speak (Piel) The verb of the king's own earlier speech, cited as the ground of their coming. Every word in this unit is answerable to some other word, which is why v. 15 can settle the whole matter by naming a word of God.

לֵאמֹ֔רlê·mōrhad saidH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

שׁ֥וּבוּšū·ḇūCome backH7725

√ shûwb — to turn back (hence, away) transitively or intransitively, literally or figuratively (not necessarily with the idea of return to the starting point)VerbQalImperativemasculine plural

shûwb: to turn back Imperative, quoted. The people keep this command exactly; the tragedy of the unit is not disobedience but an answer.

אֵלַ֖י’ê·layto meH413

√ ʼêl — near, with or amongPrepositionfirst person common singular

הַשְּׁלִשִֽׁי׃haš·šə·li·šîon the thirdH7992

√ shᵉlîyshîy — thirdArticleNumberordinal masculine singular

בַּיּ֥וֹםbay·yō·wmdayH3117

Literal — word-for-word from the original

And-he-came, Jeroboam and-all-the-people, unto Rehoboam on-the-day the-third, as the-king had-spoken, saying, "Return unto-me on-the-day the-third."

Where the English smooths the original

בַּיּ֣וֹם הַשְּׁלִשִׁ֑י בַּיּ֣וֹם הַשְּׁלִשִׁ֑י (bay·yō·wm haš·šə·li·šî) is "on the third day," an ordinal fixing a date. BSB's "After three days" reads as an interval and quietly harmonizes with v. 5's "yet three days." The Hebrew of this verse says the day, twice.
וַיָּבֹ֨א וַיָּבֹ֨א (way·yā·ḇō) is again singular with a compound subject, "and he came, Jeroboam and all the people," exactly as in v. 3. BSB's "Jeroboam and all the people returned" supplies plural concord. Ellicott's whole note on this verse is that it stands "Literatim as Kings," so the singular is not a Chronicler's mannerism but the shared text.
שׁ֥וּבוּ שׁ֥וּבוּ (šū·ḇū) repeats v. 5's imperative word for word, but v. 5 had the conjunction (wə·šū·ḇū) and here it is bare. The narrator is quoting the king to the king, and the people's obedience to that word is the last obedience he receives.

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Cambridge Bible for Schools and Colleges—1880s

It was difficult for the son of so powerful a king as Solomon to realise that there was any necessity for a soft answer. Solomon had put down Israelite discontent by driving Jeroboam into exile in Egypt, and David had put down somewhat easily the movement under Sheba son of Bichri ( 2 Samuel 20:1-22 ). Could the good fortune of the House of David fail at this third crisis?

source ↗

The Pulpit CommentarySpence & Exell, eds.1880s

Roughly; i.e. Rehoboam had not "heard the instruction of a father," and had been an ill pupil indeed of him who wrote and taught, "A soft answer tumeth away wrath" ( Proverbs 15:1 ).

The brief's text of Pulpit reads "tumeth" for "turneth," evidently an artifact of the printed or scanned source; the quotation is left exactly as the source gives it.

source ↗

And the king answered them harshly. King Rehoboam rejected the advice of the elders

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ham·me·leḵ way·ya·‘ă·nêm qā·šāh ham·me·leḵ rə·ḥaḇ·‘ām ’êṯ way·ya·‘ă·zōḇ ‘ă·ṣaṯ haz·zə·qê·nîm

Word by word9 · parsed

הַמֶּ֖לֶךְham·me·leḵAnd the kingH4428

√ melek — a kingArticleNounmasculine singular

וַיַּעֲנֵ֥םway·ya·‘ă·nêmanswered themH6030

√ ʻânâh — properly, to eye or (generally) to heed, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singularthird person masculine plural

ʻânâh: properly, to eye or generally to heed, hence to answer The verb of answering is built on attention. Rehoboam performs the answer and, by v. 15, is said not to have heard, which the Hebrew keeps as a genuine tension rather than a contradiction.

קָשָׁ֑הqā·šāhharshlyH7186

√ qâsheh — severe (in various applications)Adjectivefeminine singular

qâsheh: severe, in various applications The unit's most economical irony. The complaint was hardness; the reply is hardness. Pulpit puts the king in school under his own father's proverb: Rehoboam had not "heard the instruction of a father," and had been an ill pupil of him who wrote "A soft answer tumeth away wrath" (Proverbs 15:1, which in BSB reads "A gentle answer turns away wrath, but a harsh word stirs up anger").

הַמֶּ֣לֶךְham·me·leḵKingH4428

√ melek — a kingArticleNounmasculine singular

רְחַבְעָ֔םrə·ḥaḇ·‘āmRehoboamH7346

√ Rᵉchabʻâm — Rechabam, an Israelite kingNounpropermasculine singular

אֵ֖ת’êṯH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַֽיַּעֲזֹב֙way·ya·‘ă·zōḇrejectedH5800

√ ʻâzab — to loosen, iConjunctive wawVerbQalConsecutive imperfectthird person masculine singular

ʻâzab: to loosen, relinquish, forsake Repeated from v. 8. Cambridge frames the dynastic stakes at this point: Solomon had exiled Jeroboam, David had absorbed Sheba's revolt, and "Could the good fortune of the House of David fail at this third crisis?"

עֲצַ֥ת‘ă·ṣaṯthe adviceH6098

√ ʻêtsâh — adviceNounfeminine singular construct

הַזְּקֵנִֽים׃haz·zə·qê·nîmof the eldersH2205

√ zâqên — oldArticleAdjectivemasculine plural

Literal — word-for-word from the original

And-he-answered-them, the-king, hard; and-he-forsook, the-king Rehoboam, the-counsel of-the-elders.

Where the English smooths the original

קָשָׁ֑ה קָשָׁ֑ה (qā·šāh, the adjective qâsheh, severe) stands as a bare feminine adjective doing adverbial duty: he answered them hard. Ellicott renders it "Hardly." This is the root the people used of Solomon in v. 4 (hiqšāh, made hard) and the adjective they used of his service. BSB's "harshly" is good English and hides the fact that the king has become the grievance: he answers with the very hardness he was asked to lift.
וַֽיַּעֲזֹב֙ וַֽיַּעֲזֹב֙ (way·ya·‘ă·zōḇ) repeats v. 8 verbatim. The Chronicler states the abandonment of the elders twice, before the answer and after it, so that the reader cannot read the harsh reply as a slip of temper. It was a standing decision.
הַמֶּ֣לֶךְ רְחַבְעָ֔ם הַמֶּ֣לֶךְ רְחַבְעָ֔ם (ham·me·leḵ rə·ḥaḇ·‘ām), "King Rehoboam," is redundant after "the king" in the same verse, and Ellicott notes it is "Not in Kings, which adds, 'that they counselled him.'" Chronicles trades the elders' counselling for the king's full title, so the sentence names the office that is doing the forsaking.

and spoke to them as the young men had advised, saying, “Whereas my father made your yoke heavy, I will add to your yoke. Whereas my father scourged you with whips, I will scourge you with scorpions.”

Berean Standard Bible · CC0

Hebrew — tap a word ↓

way·ḏab·bêr ’ă·lê·hem hay·lā·ḏîm ka·‘ă·ṣaṯ lê·mōr ‘ul·lə·ḵem ’aḵ·bîḏ ’eṯ- wa·’ă·nî ’ō·sîp̄ ‘ā·lāw ’ā·ḇî yis·sar ’eṯ·ḵem baš·šō·w·ṭîm wa·’ă·nî bā·‘ăq·rab·bîm

Word by word17 · parsed

וַיְדַבֵּ֣רway·ḏab·bêrand spokeH1696

√ dâbar — perhaps properly, to arrangeConjunctive wawVerbPielConsecutive imperfectthird person masculine singular

אֲלֵהֶ֗ם’ă·lê·hemto themH413

√ ʼêl — near, with or amongPrepositionthird person masculine plural

הַיְלָדִים֙hay·lā·ḏîmas the young menH3206

√ yeled — something born, iArticleNounmasculine plural

כַּעֲצַ֤תka·‘ă·ṣaṯhad advisedH6098

√ ʻêtsâh — advicePreposition-kNounfeminine singular construct

ʻêtsâh: advice Third and final occurrence. The unit's verdict is framed entirely in this vocabulary: counsel forsaken (vv. 8, 13), counsel followed (v. 14). The Verifier finds the same lexeme at 1 Kings 12:14.

לֵאמֹ֔רlê·mōrsayingH559

√ ʼâmar — to say (used with great latitude)Preposition-lVerbQalInfinitive construct

עֻלְּכֶ֔ם‘ul·lə·ḵemWhereas [my father] made your yokeH5923

√ ʻôl — a yoke (as imposed on the neck), literally or figurativelyNounmasculine singular constructsecond person masculine plural

אַכְבִּיד֙’aḵ·bîḏheavyH3513

√ kâbad — to be heavy, iVerbHifilImperfectfirst person common singular

kâbad: to be heavy The Hifil of weight, the exact counterpart of qâlal. The form in the pointed text is first person singular, which if read as it stands makes Rehoboam the author of the heaviness rather than its inheritor: not "my father made your yoke heavy" but "I will make your yoke heavy." Ellicott judges that reading an error from a fused pair of words and notes all the versions against it; BSB follows Kings. Either way the delivered speech is v. 11 verbatim, so three days of counsel changed not one syllable, and the root that named Solomon's levy in v. 10 now names his son's policy.

אֶֽת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

וַאֲנִ֖יwa·’ă·nîIH589

√ ʼănîy — IConjunctive wawPronounfirst person common singular

אֹסִ֣יף’ō·sîp̄will addH3254

√ yâçaph — to add or augment (often adverbial, to continue to do a thing)VerbHifilImperfectfirst person common singular

yâçaph: to add or augment The answer is delivered word for word as drafted in v. 11. Nothing was softened in three days, which is the narrative's way of saying the deliberation was over before it began.

עָלָ֑יו‘ā·lāwto [your yoke]H5921

√ ʻal — above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applicationsPrepositionthird person masculine singular

ʻal: above, over, upon, against Singular suffix with no stated antecedent; BSB supplies the yoke from v. 11 and from Kings.

אָבִ֗י’ā·ḇîWhereas my fatherH1

√ ʼâb — father, in a literal and immediate, or figurative and remote applicationNounmasculine singular constructfirst person common singular

יִסַּ֤רyis·sarscourgedH3256

√ yâçar — to chastise, literally (with blows) or figuratively (with words)VerbPielPerfectthird person masculine singular

אֶתְכֶם֙’eṯ·ḵemyouH853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object markersecond person masculine plural

בַּשּׁוֹטִ֔יםbaš·šō·w·ṭîmwith whipsH7752

√ shôwṭ — a lash (literally or figuratively)Preposition-b, ArticleNounmasculine plural

וַאֲנִ֖יwa·’ă·nîI [will scourge you]H589

√ ʼănîy — IConjunctive wawPronounfirst person common singular

בָּעֲקְרַבִּֽים׃bā·‘ăq·rab·bîmwith scorpionsH6137

√ ʻaqrâb — a scorpionPreposition-b, ArticleNounmasculine plural

Literal — word-for-word from the original

And-he-spoke unto-them according-to-the-counsel-of the-children, saying, "I-will-make-heavy your-yoke, and-I, I-will-add upon-it; my-father chastised you with-the-whips, and-I with-the-scorpions."

Where the English smooths the original

אַכְבִּיד֙ אַכְבִּיד֙ (’aḵ·bîḏ) is parsed in the interlinear as a Hifil imperfect first person singular: I will make heavy, with no word for "my father" in the clause. BSB renders "Whereas my father made your yoke heavy," following 1 Kings 12:14. Ellicott explains both readings: the Targum and a large number of Hebrew manuscripts read "I will make heavy," which he judges "an error arising out of a fusion of the two words 'abî hikhbîd into 'ahhbîd," while "All the versions have the reading of the text." This is a real textual fork, and it changes who is blamed: on one reading Rehoboam accuses his father, on the other he takes the whole weight on himself.
עָלָ֑יו עָלָ֑יו (‘ā·lāw) is a third masculine singular suffix, "upon it," where v. 11 had "upon your yoke." Ellicott notes that Kings reads "To your yoke" here. BSB supplies "[your yoke]" in brackets, which is the right guess and should be read as a guess.
כַּעֲצַ֤ת כַּעֲצַ֤ת (ka·‘ă·ṣaṯ) is "according to the counsel of," the same noun ʻêtsâh that v. 13 says he forsook in its other form. Cambridge notes the Revised Version reads "and spake to them after the counsel" for the Authorized Version's "answered them after the advice." The two halves of the sentence are one indictment: he forsook one counsel and walked in another.

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Jamieson, Fausset & BrownCommentary Critical and Explanatory1871

Rehoboam, in following an evil counsel, and the Hebrew people, in making a revolutionary movement, each acted as free agents, obeying their own will and passions. But God, who permitted the revolt of the northern tribes, intended it as a punishment of the house of David for Solomon's apostasy.

source ↗

Geneva Study BibleMarginal Notes1599

God's will overrides all so that nothing can be done but according to the same, and yet man's will works by itself, so that he cannot use the excuse that his deed was of God's ordinance.

The strongest statement of divine determination in the brief, and it comes from a marginal gloss rather than an exposition. Set beside Pulpit, who explicitly denies that the cause is from God in the sense of His having made it.

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The Pulpit CommentarySpence & Exell, eds.1880s

Everything must fall out as God foretells it shall fall out, not because "the cause is from him" in this sense that he has made it, but in the sense that he has pronounced it, through knowing it with an absolute knowledge.

Pulpit is arguing a position, that the text means God pronounced the outcome because He foreknew it, not that He produced it. The Hebrew of v. 15 does not contain that distinction; it is Pulpit's theology brought to the verse.

source ↗

Charles EllicottCommentary for English Readers1878

The cause was of God. — It was brought about by God. Literally, it was a turn or turning-point ( of events ) from with God. The word n’sibbah is equivalent to sibbah of Kings. Both are isolated in the Old Testament.

source ↗

So the king did not listen to the people, and indeed this turn of events was from God, in order that the LORD might fulfill the word that He had spoken through Ahijah the Shilonite to Jeroboam son of Nebat.

Berean Standard Bible · CC0

Hebrew — tap a word ↓

ham·me·leḵ wə·lō- šā·ma‘ ’el- hā·‘ām kî- nə·sib·bāh hā·yə·ṯāh mê·‘im hā·’ĕ·lō·hîm lə·ma·‘an Yah·weh ’eṯ- hā·qîm də·ḇā·rōw ’ă·šer dib·ber bə·yaḏ ’ă·ḥî·yā·hū haš·ši·lō·w·nî ’el- yā·rā·ḇə·‘ām ben- nə·ḇāṭ

Word by word24 · parsed

הַמֶּ֖לֶךְham·me·leḵSo the kingH4428

√ melek — a kingArticleNounmasculine singular

וְלֹֽא־wə·lō-did notH3808

√ lôʼ — not (the simple or absConjunctive wawAdverbNegative particle

שָׁמַ֥עšā·ma‘listenH8085

√ shâmaʻ — to hear intelligently (often with implication of attention, obedience, etcVerbQalPerfectthird person masculine singular

shâmaʻ: to hear intelligently, with implication of attention and obedience The verb that began the unit in v. 2, when Jeroboam heard and moved. Here it is negated of the king. He had heard every word, quoting the petition back accurately in v. 9, so what is denied is not reception but heeding. In Hebrew there is no third thing between the two.

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

הָעָ֑םhā·‘āmthe peopleH5971

√ ʻam — a people (as a congregated unit)ArticleNounmasculine singular

כִּֽי־kî-and indeedH3588

√ kîy — (by implication) very widely used as a relative conjunction or adverb (as below)Conjunction

נְסִבָּה֙nə·sib·bāhthis turn of eventsH5252

√ nᵉçibbâh — properly, an environment, iNounfeminine singular

nᵉçibbâh: properly, an environment, i.e. a turn of affairs A word found nowhere else in the Old Testament, as Ellicott records of it and of its counterpart in Kings. The narrative's most important theological claim is carried by a term Scripture never uses again, which is a real limit on how far the claim can be pressed.

הָיְתָ֤הhā·yə·ṯāhwasH1961

√ hâyâh — to exist, iVerbQalPerfectthird person feminine singular

מֵעִ֣םmê·‘imfromH5973

√ ʻim — adverb or preposition, with (iPreposition-m

הָֽאֱלֹהִ֔יםhā·’ĕ·lō·hîmGodH430

√ ʼĕlôhîym — gods in the ordinary senseArticleNounmasculine plural

ʼĕlôhîym: God, gods in the ordinary sense Here with the article, the God. The turning is traced to God and the intention to YHWH in the same sentence, without any attempt to relieve the pressure. JFB holds both ends: Rehoboam and the people "each acted as free agents, obeying their own will and passions," and yet God "permitted the revolt of the northern tribes" and "intended it as a punishment of the house of David for Solomon's apostasy." Geneva presses harder, that God's will "overrides all," while denying man any excuse. Pulpit resists both, distinguishing a cause God has made from a cause God has pronounced because He foreknows it. The Hebrew preposition mê·‘im will bear all three readings and settles none.

לְמַעַן֩lə·ma·‘anin order thatH4616

√ maʻan — properly, heed, iConjunction

יְהוָ֜הYah·wehthe LORDH3068

√ Yᵉhôvâh — Jehovah, Jewish national name of GodNounpropermasculine singular

אֶת־’eṯ-H853

√ ʼêth — properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)Direct object marker

הָקִ֨יםhā·qîmmight fulfillH6965

√ qûwm — to rise (in various applications, literal, figurative, intensive and causative)VerbHifilInfinitive construct

qûwm: to rise (Hifil, to cause to stand) What God does in this verse is make a word stand. Everything else in the chapter is words that fall: petitions, counsels, boasts, answers. The single word that stands was spoken years earlier by a prophet the Chronicler never quotes.

דְּבָר֗וֹdə·ḇā·rōwthe wordH1697

√ dâbâr — a wordNounmasculine singular constructthird person masculine singular

אֲשֶׁ֤ר’ă·šerthatH834

√ ʼăsher — who, which, what, thatPronounrelative

דִּבֶּר֙dib·berHe had spokenH1696

√ dâbar — perhaps properly, to arrangeVerbPielPerfectthird person masculine singular

בְּיַד֙bə·yaḏthroughH3027

√ yâd — a hand (the open one (indicating power, means, direction, etcPreposition-bNounfeminine singular construct

yâd: a hand, the open one, indicating power, means, direction Agency language. The word is God's; the hand is Ahijah's; the schism is Rehoboam's own folly. The verse stacks all three without ranking them.

אֲחִיָּ֣הוּ’ă·ḥî·yā·hūAhijahH281

√ ʼĂchîyâh — Achijah, the name of nine IsraelitesNounpropermasculine singular

הַשִּֽׁלוֹנִ֔יhaš·ši·lō·w·nîthe ShiloniteH7888

√ Shîylôwnîy — a Shilonite or inhabitant of ShilohArticleNounpropermasculine singular

אֶל־’el-toH413

√ ʼêl — near, with or amongPreposition

יָרָבְעָ֖םyā·rā·ḇə·‘āmJeroboamH3379

√ Yârobʻâm — Jarobam, the name of two Israelite kingsNounpropermasculine singular

בֶּן־ben-sonH1121

נְבָֽט׃nə·ḇāṭof NebatH5028

√ Nᵉbâṭ — Nebat, the father of Jeroboam INounpropermasculine singular

Literal — word-for-word from the original

And-not did-he-hear, the-king, unto the-people; for a-turning it-was from-with God, in-order-that YHWH might-cause-to-stand his-word which He-spoke by-the-hand-of Ahijah the-Shilonite unto Jeroboam son-of-Nebat.

Where the English smooths the original

נְסִבָּה֙ נְסִבָּה֙ (nə·sib·bāh) is a noun of turning, from the root for going around. Ellicott: "It was brought about by God. Literally, it was a turn or turning-point ( of events ) from with God. The word n'sibbah is equivalent to sibbah of Kings. Both are isolated in the Old Testament." BSB's "this turn of events" is a good rendering of a word that occurs nowhere else; the Authorized Version's "the cause was of God" imports a causal vocabulary the Hebrew noun does not carry, and Cambridge accordingly prefers the Revised Version's "it was brought about of God."
מֵעִ֣ם הָֽאֱלֹהִ֔ים מֵעִ֣ם הָֽאֱלֹהִ֔ים (mê·‘im hā·’ĕ·lō·hîm) is "from with God," a compound preposition of origin-at-a-person's-side rather than of efficient cause. The parallel at 1 Kings 12:15 reads "from the LORD" (BSB, verified), where Chronicles writes hā·’ĕlōhîm and then names YHWH in the next clause. BSB's "was from God" is faithful; what it cannot show is that this verse holds both divine names, the general and the covenantal, one for the turning and one for the promise kept.
הָקִ֨ים הָקִ֨ים (hā·qîm, Hifil infinitive construct of qûwm, to rise) is "to cause to stand," and Cambridge notes the Revised Version's "might establish" against the Authorized Version's "might perform." BSB's "might fulfill" is idiomatic English for prophecy, but the Hebrew image is a word set on its feet and left standing, which is the Old Testament's ordinary way of speaking about a promise or a covenant that holds.
בְּיַד֙ בְּיַד֙ (bə·yaḏ, yâd, hand) is "by the hand of" Ahijah. BSB's "through Ahijah" gives the function and loses the idiom of delegated agency: a hand is an instrument that acts and can be held responsible. Chronicles never narrates Ahijah's prophecy; Cambridge sends the reader to 1 Kings 11:29-39 and notes the incident is "assumed to be known," while Ellicott points to the Chronicler's own earlier reference to "the Prophecy of Ahijah the Shilonite" at 2 Chronicles 9:29.

The verse-by-verse work is done. What follows gathers the whole unit. All three layers below are machine-generated (⚙). Weigh them; they have no authority.

⚙

Grand Commentary — the unit, read whole

synthesis · verify

AI synthesis — woven from the public-domain voices above and the original text; generated and fallible.

i. A crown that had to be given — vv. 1-5

The Chronicler has already said that Rehoboam reigned in his father's stead, and yet the king must travel. שְׁכֶ֑מָה carries the directional ending Ellicott records ("with accusative ending; Kings, Sh'kem"), and the place is not neutral ground: Pulpit calls Shechem "the ancient capital, and the prized position of the high-spirited tribe of Ephraim," Cambridge notes only that it was "Chosen for its central position." Pulpit then declines the obvious political reading, holding that the journey was probably not a designed stroke of policy to flatter Ephraim at all. What forces the issue is the grammar: לְהַמְלִ֥יךְ is a Hifil, to cause him to reign, and its subject is all Israel. Cambridge grounds that in precedent, the people claiming "their ancient right to a voice in the appointment of a king" (1 Samuel 11:14-15; 2 Samuel 5:1-3). A crown that must be conferred can be made conditional, and in v. 4 it is. The petition is one root against another: lighten (qâlal) the service (ʻăbôdâh) and we will serve (ʻâbad) you. Cambridge locates the grievance in the forced labor of 1 Kings 5:13-14, a passage Chronicles never reproduces; Pulpit adds the taxation of 1 Kings 4. Geneva stands alone against them all, reading the request itself as murmuring "without cause" and suggesting "that God hardened their hearts." Benson had already reached for the same explanation at the level of Solomon: "It is probable, when Solomon had declined from God, that God left him to himself to act thus impoliticly." Both of those are theological verdicts, not observations from the text, and the text makes neither.

ii. Two councils, one Nifal — vv. 6-11

The narrative's spine is a single verb used twice. וַיִּוָּעַ֞ץ (Nifal of yâʻats) convenes the elders in v. 6 and the boys in v. 8, and between the two stands וַֽיַּעֲזֹ֛ב, ʻâzab, the verb Scripture uses for forsaking a covenant. Rehoboam did not weigh the elders and decline them; he let them go. The elders' counsel in v. 7 is one adjective, ṭôwb, spent twice. JFB translates it into policy: "If thou wilt make some reasonable concessions, redress their grievances, and restore their abridged liberties, thou wilt secure their strong and lasting attachment to thy person and government." Henry reduces it further, that good words "cost only a little self-denial, yet they purchase great things." But Cambridge and Ellicott both show that the Chronicler has already blunted the counsel: Kings reads "If thou wilt be a servant unto this people, and wilt serve them" (BSB at 1 Kings 12:7: "If you will be a servant to these people and serve them this day"), and Cambridge's judgment is that "The words which were too blunt for Rehoboam were also too blunt for the Chronicler." So the sharpest thing the elders ever said survives only in the parallel. Note too that Ellicott's râtsâh is a word of gracious reception, the verb of Genesis 33:10, not of crowd-pleasing. Against this, the boys. The narrator calls them הַיְלָדִים֙, children, though Pulpit reasonably asks how men of Rehoboam's own age can be young, and floats the Speaker's Commentary conjecture that 41 should be read as 21 at 1 Kings 14:21 and 2 Chronicles 12:13. Their speech is built on two rare words: qôṭen, a pettiness, which Ellicott insists simply means the little finger, and ʻâbâh, to be thick, which the Verifier finds in only three verses. Pulpit's verdict is unimprovable: "Language perhaps never spoke more clearly what was in man. And it spoke in this case the mad infatuation of insolent temerity itself." The threat then reaches for yâçar, the verb of a father correcting a child, and for two instruments, shôwṭ and ʻaqrâb. Cambridge reports that a whip "was among the insignia of an Egyptian (and perhaps also of an Israelite) king," and refuses to decide whether the scorpions are proverbial or a named lash "the lash of which was provided with thorns or hooks." Henry names the mechanism of the whole movement without mentioning a single Hebrew word: "No more needs to be done to ruin men, than to leave them to their own pride and passion."

iii. The hard answer and the word that stood — vv. 12-15

The people keep the appointment exactly, returning on the third day at the king's own word, and Pulpit notices what Scripture withholds: not one line about those three days of suspense. Then v. 13 answers them קָשָׁ֑ה, and the irony is lexical. The grievance in v. 4 was that Solomon made hard (hiqšāh) the yoke; the king's reply is now that same root turned into his manner. Ellicott renders it "Hardly." Pulpit sets him under his father's proverb, an "ill pupil indeed of him who wrote and taught, 'A soft answer tumeth away wrath' ( Proverbs 15:1 )," and Cambridge asks the dynastic question straight: "Could the good fortune of the House of David fail at this third crisis?" Then v. 15, and the ground moves. The king "did not hear," shâmaʻ, the verb of heeding, though he had quoted the petition back verbatim in v. 9. The reason given is נְסִבָּה֙, a turning, a word Ellicott shows to be isolated in the Old Testament along with its counterpart in Kings. It came mê·‘im hā·’ĕlōhîm, from with God, so that YHWH might cause to stand a word spoken by the hand of Ahijah, a prophecy Chronicles never records and only names at 2 Chronicles 9:29. Here the commentators divide, and we will not pretend otherwise. JFB holds both ends at once: the actors "each acted as free agents, obeying their own will and passions," while God "permitted the revolt of the northern tribes" and "intended it as a punishment of the house of David for Solomon's apostasy." Geneva presses toward determination: God's will "overrides all so that nothing can be done but according to the same," and yet man's will "works by itself, so that he cannot use the excuse that his deed was of God's ordinance." Pulpit presses the other way, denying that the cause is from God "in this sense that he has made it, but in the sense that he has pronounced it, through knowing it with an absolute knowledge." Keil and Delitzsch decline the ground altogether, referring the reader to their work on 1 Kings 12 where they treat "the deeper and more latent causes of this event, so important in its consequences." The Hebrew preposition will bear all three readings, and no philology here decides between them. One textual note belongs to this movement: 1 Kings 12:15 says the turning was "from the LORD," and Chronicles writes "from God" and then names YHWH in the purpose clause. The Chronicler does not weaken the claim; he distributes it.

Read under Sola Scriptura — this tool’s own fallible reading (⚙)

⚙ This is the tool's own fallible reading, offered to be tested, not a sourced finding. The chapter is usually read as a lesson in management, and the commentators encourage it: Henry and Benson both say gentleness would have kept the kingdom. That is true and it is not the point. Read the vocabulary instead. Every party in this story speaks the language of weight, and none of them speaks the language of right. The people do not say Solomon's levy was unjust; they ask for less of it. The elders do not tell the king to repent; they tell him to be pleasant. The boys do not defend the levy; they promise more of it. Nobody in fifteen verses asks what the LORD requires of a king, and the one word that finally decides the outcome was spoken years before by a prophet none of them consults and the Chronicler never quotes. That, on this reading, is the actual indictment: not that Rehoboam chose badly between two councils, but that a nation and a court and a king conducted the most consequential negotiation in the history of the united kingdom entirely in the currency of burden, and God's word arrived from outside the room. When v. 15 says the turning was from with God, it is not solving a puzzle about freedom and decree. It is telling us where the decisive speech came from, and it was not from Shechem. The sentence set apart below is the tool's own line and not a verse of Scripture.

Not a verse: they argued about the weight of the yoke, and never once about whose neck it was.

⚙

Canonical Threads — out to the whole of Scripture

cross-refs · verify

AI-generated connections. Each carries a verification badge with a recorded basis; contested links are flagged.

The same words, twice: Chronicles and 1 Kings 12 verbal / quotation: confirmed

This unit is not merely parallel to 1 Kings 12:1-15, it is in long stretches the same Hebrew. Barnes disposes of every verse with one sentence, that "The narrative of Kings (marginal reference) is repeated with only slight verbal differences." JFB says the chapter "is, with a few verbal alterations, the same as in 1Ki 12:1-19." Keil and Delitzsch will not expound it at all, referring the reader to 1 Kings 12 because the event is narrated "except in so far as a few unessential differences in form are concerned, exactly as we have it" there. Ellicott, verse by verse, catalogues the differences that do exist: a locative ending in v. 1, a singular verb for a plural subject in vv. 3, 5 and 12, a softened counsel in v. 7, an added royal title in v. 13. In BSB the English of 2 Chronicles 10:11 and 1 Kings 12:11 is word for word identical, as is 10:14 against 12:14 (both verified against the text). The Verifier's shared lexemes are ordinary words, so the verbal tier here does not rest on rarity; it rests on whole-verse identity, which is a stronger and more checkable thing.

1 Kings 12:4 · 1 Kings 12:10 · 1 Kings 12:11 · 1 Kings 12:14

basis: Verifier shared Hebrew lexemes at 1 Kings 12:10 (H5923 ʻôl, 34 vv; H7043 qâlal, 79 vv; H3206 yeled, 76 vv), 12:11 (H3515 kâbêd, 40 vv; H5923 ʻôl), 12:14 (H5923 ʻôl; H3206 yeled; H6098 ʻêtsâh, 85 vv) and 12:4 (H7185 qâshâh, 28 vv; H3515 kâbêd; H7186 qâsheh, 36 vv). None of these lexemes is rare, so the verbal tier rests instead on whole-verse identity: BSB renders 2 Chronicles 10:11 and 10:14 word for word as 1 Kings 12:11 and 12:14, and Barnes, JFB and K&D all record the two accounts as one text with minor formal variation.

The word spoken by Ahijah's hand, and the one name that changes verbal / quotation: confirmed

Verse 15 grounds the schism in a prophecy the Chronicler never narrates. Cambridge says so plainly, that the Ahijah incident "is not narrated in Chron., being assumed to be known," sending the reader to 1 Kings 11:29-39, where Ahijah tears a new cloak into twelve pieces and gives Jeroboam ten. Ellicott notes that the Chronicler "does not deviate from the text of Kings here, although he has not mentioned Ahijah's prophecy to Jeroboam before," and points to 2 Chronicles 9:29, which cites "the Prophecy of Ahijah the Shilonite" among the Chronicler's sources, along with visions of Iddo "concerning Jeroboam son of Nebat" (verified). One substitution is worth recording: 1 Kings 12:15 says the turning was "from the LORD," while 2 Chronicles 10:15 says "from God" and then names YHWH in the purpose clause. Both verses are otherwise saying the same thing, and the Chronicler's version holds both divine names in one sentence. The same divine-doing formula surfaces again a few verses later at 1 Kings 12:24, where the LORD stops the war with "for this is My doing" (verified).

1 Kings 11:29 · 1 Kings 11:31 · 1 Kings 12:15 · 1 Kings 12:24 · 2 Chronicles 9:29

basis: Verifier shared Hebrew lexemes: 1 Kings 12:15 (H5028 Nᵉbâṭ, 25 vv; H3379 Yârobʻâm, 95 vv), 1 Kings 11:29 (H3379 Yârobʻâm), 2 Chronicles 9:29 (H8010 Shᵉlômôh, 263 vv; H5028 Nᵉbâṭ; H3379 Yârobʻâm). H5028 is comparatively narrow (25 vv), and the link is reinforced by near-identity of the whole clause with 1 Kings 12:15, verified in BSB. 1 Kings 12:24 is adduced for the divine-doing formula only, with no shared-lexeme basis computed for it.

Thickness as a boast: Rehoboam's finger and Jeshurun's fat structural / thematic: confirmed

The boast of v. 10 turns on עָבָ֖ה (ʻâbâh, H5666, to be dense), and the Verifier finds this verb in only three verses of the Old Testament. One of the other two is Deuteronomy 32:15, where the Song of Moses says of Jeshurun that he grew thick and then "abandoned the God who made him and scorned the Rock of his salvation" (BSB, verified). ⚙ The connection is a shared rare word inside a shared idea, that becoming thick in Hebrew is rarely a compliment: it is the physical vocabulary of a gorged and kicking prosperity. Rehoboam intends the word as a claim of strength over his father. Moses had already used it of a nation whose strength was its ruin. No commentator in the brief draws this line, and the badge below therefore records the lexical basis rather than a source.

Deuteronomy 32:15

basis: Verifier: shared Hebrew lexeme H5666 ʻâbâh, found in only 3 verses of the Old Testament. The rarity would license a verbal tier and we deliberately under-claim: no quotation or citation runs in either direction, the two passages predicate the word of different subjects, and the thematic reading of the link is the tool's own. In this unit the verbal tier is kept for demonstrable textual identity, as in the 1 Kings 12 parallel.

Scorpions: the wilderness, the rebellious house, and a king's threat structural / thematic: confirmed

בָּֽעֲקְרַבִּֽים (ʻaqrâb, H6137) is a rare noun, six verses in all, and the Verifier puts two of them beside this one. Deuteronomy 8:15 remembers "the vast and terrifying wilderness with its venomous snakes and scorpions" through which the LORD led Israel (BSB, verified). Ezekiel 2:6 tells the prophet not to fear "though briers and thorns surround you, and you dwell among scorpions," naming Israel itself as the scorpion-country (verified). Cambridge is careful about what the word means in Rehoboam's mouth: "most probably proverbial and metaphorical," though some authorities take it for a particular hooked scourge. ⚙ Either way the king has reached for a word that Scripture otherwise attaches to wilderness and to rebellion, and the northern tribes are about to become both.

Deuteronomy 8:15 · Ezekiel 2:6

basis: Verifier: shared Hebrew lexeme H6137 ʻaqrâb, a rare word occurring in 6 verses, matched at Deuteronomy 8:15 and Ezekiel 2:6. The rarity would justify a verbal tier and we deliberately under-claim: no quotation or citation is involved, and the word does different work in each passage (a wilderness hazard, a figure for a rebellious house, a royal threat). The reading of the link is the tool's own; only the lexeme and its frequency are sourced.

The scourge that is usually God's structural / thematic: confirmed

The whips of vv. 11 and 14 are שׁוֹטִ֔ים (shôwṭ, H7752), a noun the Verifier finds in ten verses. Its other occurrences are almost all about judgment from above rather than discipline from a throne: Isaiah 28:18 warns that "When the overwhelming scourge passes through, you will be trampled by it"; Job 5:21 promises the blessed man he "will be hidden from the scourge of the tongue"; Job 9:23 has "When the scourge brings sudden death, He mocks the despair of the innocent" (all three verified in BSB). Cambridge adds a concrete possibility from the material record, that a whip or flail "was among the insignia of an Egyptian (and perhaps also of an Israelite) king." ⚙ We tier this structural rather than verbal deliberately: the lexeme is uncommon but the sense shifts, from an instrument God swings over nations to an instrument a king promises his own people, and that shift is the point rather than the link.

Isaiah 28:18 · Job 5:21 · Job 9:23

basis: Verifier: shared Hebrew lexeme H7752 shôwṭ (in 10 vv) at Isaiah 28:18, Job 5:21 and Job 9:23. A real verbal link at the level of vocabulary, deliberately tiered structural because the referent changes hands between the passages and no quotation or citation is involved.

The other yoke: Matthew 11 and the king who serves structural / thematic: confirmed

Pulpit makes this connection himself at v. 4: after listing the forced labor and taxation behind the grievance, he writes that "The refreshing New Testament contrast to all this ( Matthew 11:28-30 ) will occur to every memory." The verified text is the contrast: "Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls. For My yoke is easy and My burden is light" (Matthew 11:29-30). Set that against what the elders actually said in the older text, 1 Kings 12:7: "If you will be a servant to these people and serve them this day" (verified), a sentence Cambridge says was "too blunt" for both Rehoboam and the Chronicler. ⚙ Jesus answers both halves. He is the king who takes the servant's place, as Mark 10:43-45 and Luke 22:26-27 put it, and He is the one who offers a light yoke instead of adding to a heavy one. This is a cross-Testament link, Greek against Hebrew, so no shared Strong's number is possible and none is claimed.

Matthew 11:28-30 · 1 Kings 12:7 · Mark 10:43-45 · Luke 22:26-27

basis: Cross-Testament, Greek against Hebrew, so shared Strong's lexemes are impossible by definition and no verbal claim is made. The recorded basis is the shared yoke-and-burden motif plus an explicit source citation: Pulpit cross-references Matthew 11:28-30 at 2 Chronicles 10:4, and the elders' counsel in the parallel 1 Kings 12:7 uses the servant-king language Mark 10:43-45 and Luke 22:26-27 take up. All quoted verses verified against BSB.

Samuel's warning about the king who takes flagged: verify source

⚙ When Israel first asked for a king, Samuel described what a king would do in one repeated verb, he will take: sons, daughters, fields, flocks, "and you yourselves will become his slaves," and "When that day comes, you will beg for relief from the king you have chosen, but the LORD will not answer you on that day" (1 Samuel 8:17-18, verified in BSB). At Shechem the nation is doing precisely that begging, and receives precisely that non-answer, from the throne rather than from heaven. The reading is attractive and we are flagging it rather than asserting it: the Verifier returned no shared-lexeme basis for this pair, no commentator in the brief draws the line, and 1 Samuel 8 is talking about kingship as such where 2 Chronicles 10 is talking about one king's levy. Treat it as a proposal to be checked, not a finding.

1 Samuel 8:11 · 1 Samuel 8:17 · 1 Samuel 8:18

basis: No Verifier basis: this pair does not appear among the computed thread candidates for the unit, and no shared Strong's lexeme has been established. The link is thematic and is the tool's own proposal; the only verified element is the BSB text of 1 Samuel 8:11, 17-18. Flagged for a reader to test.

⚙Christ in the Unittypology · verify

AI-generated reading; weigh it against the text.

The yoke a king adds, and the yoke a King carries ancient/widely-held

The whole negotiation at Shechem is conducted in one image, עֹ֣ל, the yoke, and in two Hifil verbs that are exact opposites: hā·qêl, lighten (vv. 4, 9, 10), and ’ō·sîp̄, add (vv. 11, 14). Pulpit himself sets the passage against Matthew 11:28-30, calling it "The refreshing New Testament contrast to all this," and the verified words are the contrast down to the vocabulary: "For My yoke is easy and My burden is light." Deeper than the yoke is the sentence Chronicles softened away. Ellicott and Cambridge both show that 1 Kings 12:7 had the elders tell the king to become a servant to this people and serve them, and Cambridge judges that the words "which were too blunt for Rehoboam were also too blunt for the Chronicler." The advice the son of David would not take is the advice the Son of David embodies: "whoever wants to become great among you must be your servant... For even the Son of Man did not come to be served, but to serve, and to give His life as a ransom for many" (Mark 10:43, 45, verified), and "I am among you as one who serves" (Luke 22:27, verified). Rehoboam was offered a throne on the condition that he serve, and lost ten tribes refusing. Christ takes the servant's place and receives an unbreakable kingdom. This reading of Matthew 11 against the yoke of Rehoboam is the ancient and widely-held one, and Pulpit records it here.

Matthew 11:28-30 · 1 Kings 12:7 · Mark 10:43-45 · Luke 22:25-27

One king over them: the division and the shepherd who ends it ancient/widely-held

What happens in this chapter is the tearing that Ahijah acted out with a new cloak cut into twelve pieces (1 Kings 11:29-31, verified), and it does not heal in the Old Testament. The prophets answer it with a promise about a single king: "I will make them one nation in the land, on the mountains of Israel, and one king will rule over all of them. Then they will no longer be two nations and will never again be divided into two kingdoms," and "My servant David will be king over them, and there will be one shepherd for all of them" (Ezekiel 37:22, 24, verified). ⚙ Cambridge asks at v. 13 whether "the good fortune of the House of David" could fail at this third crisis, and the answer the narrative gives is yes. The answer the canon gives is that the house of David is restored not in Rehoboam's line as a political fact but in one Son who is both David's servant and Israel's one shepherd. The typology of a divided kingdom reunited under the one Davidic shepherd is ancient and widely held in Christian reading; what this unit adds is the diagnosis, that the division began where a Davidic king refused to serve.

Ezekiel 37:22 · Ezekiel 37:24 · 1 Kings 11:29 · 1 Kings 11:31

Free agents and a settled decree: the pattern v. 15 opens ancient/widely-held

Verse 15 puts two things in one sentence without reconciling them: the king "did not listen," and the turning "was from with God" so that His word might stand. JFB states both ends: the actors "each acted as free agents, obeying their own will and passions," and yet God "permitted the revolt of the northern tribes" and "intended it as a punishment of the house of David for Solomon's apostasy," which he calls an instance "of divine predictions, uttered long before, being accomplished by the operation of human passions, and in the natural course of events." Geneva presses the sovereignty harder and still refuses the excuse; Pulpit refuses the causal reading altogether. ⚙ The New Testament states the same double fact at its sharpest point: "He was delivered up by God's set plan and foreknowledge, and you, by the hands of the lawless, put Him to death by nailing Him to the cross" (Acts 2:23, verified), and of Herod, Pilate and the rest, "They carried out what Your hand and will had decided beforehand would happen" (Acts 4:28, verified). Note that Chronicles uses the same idiom of agency, bə·yaḏ, by the hand of Ahijah, that Acts 2:23 uses of lawless hands. We do not offer this as a solution to v. 15; the commentators divide precisely because there is no solution in the Hebrew. We offer it as the canon's own habit of asserting both, which is ancient and widely held, and which reaches its limit case at the cross.

Acts 2:23 · Acts 4:27-28 · 1 Kings 12:15

Apparatus & Provenance

The biblical text is the Berean Standard Bible (BSB), public domain (CC0). Hebrew/Greek text, transliteration, morphology and Strong’s are transcribed from the Berean interlinear (CC0) + Strong’s lexicons (PD); the literal renderings, divergence notes, word notes and all synthesis are this tool’s own work (⚙) — fallible; verify them.

Named voices, quoted verbatim from public-domain works:

Albert Barnes, Notes on the Bible (1834)
Cambridge Bible for Schools and Colleges, — (1880s)
Charles Ellicott, Commentary for English Readers (1878)
Geneva Study Bible, Marginal Notes (1599)
Jamieson, Fausset & Brown, Commentary Critical and Explanatory (1871)
Joseph Benson, Commentary on the Old and New Testaments (1810s)
Keil & Delitzsch, Biblical Commentary on the Old Testament (1860s)
Matthew Henry, Concise Commentary on the Whole Bible (1706)
Matthew Poole, Annotations upon the Holy Bible (1685)
The Pulpit Commentary, Spence & Exell, eds. (1880s)

Text. This unit runs parallel to 1 Kings 12:1-15, and three of our commentators treat that as reason not to comment: Barnes gives one sentence for the whole chapter, JFB refers the reader to his notes on 1 Kings 12, and Keil and Delitzsch expound nothing here, saying they have discussed "the deeper and more latent causes of this event" in their work on Kings. Gill's entry for every verse of this unit reads only "See Introduction to Chapter 9," so Gill is not quoted at all; Poole has text on v. 3 only and is marked "No text from Poole on this verse" elsewhere. The real exegetical weight in the brief is carried by Ellicott, Cambridge and Pulpit.

Two textual forks are live. At v. 14 the Berean interlinear parses אַכְבִּיד֙ as a Hifil imperfect first person singular ("I will make heavy") with no word for "my father" in that clause, while BSB renders "Whereas my father made your yoke heavy" with 1 Kings 12:14; Ellicott judges the first person reading an error arising from a fusion of two words, and notes that all the versions support the text he prefers. Both facts are reported above and neither is suppressed. At v. 2 the difference between "Jeroboam returned out of Egypt" and Kings' "Jeroboam dwelt in Egypt" is, on Cambridge's account, one consonant, and on Ellicott's, a matter of pointing only.

Word order. The interlinear supplied in the brief lists words in English-gloss order, not Hebrew order, at several points (v. 1, v. 5, v. 10, v. 12, v. 15 among them). The literal renderings above are built from the Hebrew clause order, while the note keys follow the interlinear indices as required, so a note index will not always fall where the word sits in the literal line.

Uncertain. Whether the scorpions of vv. 11 and 14 name a specific hooked scourge or are proverbial, Cambridge leaves open and so do we. Whether the "old men" of v. 6 were an office or simply Solomon's contemporaries, Pulpit leaves open. Whether Rehoboam was forty-one or twenty-one rests on a conjectural emendation Pulpit takes from the Speaker's Commentary, not on a manuscript. The brief's Pulpit text at v. 13 reads "tumeth" for "turneth" in its quotation of Proverbs 15:1, evidently a defect of the printed or scanned source, and is quoted unaltered.

Left unsettled on purpose. The divine causation of v. 15 divides our own sources: Geneva says God's will "overrides all," JFB holds free agency and divine intention together, Pulpit denies that God made the cause and says only that He pronounced what He foreknew, Benson and Geneva both reach for a hardening, and K&D decline the question here. The Hebrew mê·‘im hā·’ĕlōhîm with the hapax nᵉçibbâh will bear all of these. We have recorded the positions and their owners and have not chosen among them.

Provenance of our own work. Every Scripture quotation from outside this pericope above has been checked against data/raw/bsb.txt: 1 Kings 11:29-31, 1 Kings 12:4, 7, 10, 11, 14, 15, 24, 2 Chronicles 9:29, 2 Chronicles 13:7, Deuteronomy 8:15, Deuteronomy 32:15, Proverbs 15:1, 1 Samuel 8:11, 17-18, Job 5:21, Job 9:23, Isaiah 28:18, Ezekiel 2:6, Ezekiel 37:22, 24, Matthew 11:28-30, Mark 10:42-45, Luke 22:25-27, Acts 2:23, Acts 4:27-28. Thread bases are the Verifier's computed shared lexemes except where the badge says otherwise; the 1 Samuel 8 thread has no computed basis and is flagged accordingly. Passages marked ⚙ are the tool's own fallible synthesis and carry no more authority than the argument they show.

✦ = human, public-domain source, quoted and named. ⚙ = machine synthesis, to be verified. Flagged cross-references are left visible on purpose — the verifier working in the open. “Search the Scriptures daily, whether those things were so.” (Acts 17:11)