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 at Gibeon, but the tent set up by David for the ark of the covenant upon Mount Zion (2Sa 6:17). For even though Zadok was appointed high priest at the tabernacle at Gibeon, and Abiathar, who held with Adonijah, at the ark of the covenant, the two high priests were not so unfriendly towards one another, that Zadok could not have obtained admission to the ark of the covenant in Abiathar's absence to fetch away the anointing oil.

Verse 40
All the people, i.e., the crowd which was present at the anointing, went up after him, i.e., accompanied Solomon to the citadel of Zion, with flutes and loud acclamation, so that the earth nearly burst with their shouting. תּבּקע, “to burst in pieces” (as in 2Ch 25:12), is a hyperbolical expression for quaking.

Verses 41-42
The noise of this shouting reached the ears of Adonijah and his guests, when the feast was just drawing to a close. The music, therefore, and the joyful acclamations of the people must have been heard as far off as the fountain of Rogel. When Joab observed the sound of the trumpet, knowing what these tones must signify, he asked “wherefore the sound of the city in an uproar” (i.e., what does it mean)? At that moment Jonathan the son of Abiathar arrived (see 2Sa 15:27; 2Sa 17:17.). Adonijah called out to him: “Come, for thou art a brave man and bringest good tidings;' suppressing all anxiety with these words, as he knew his father's will with regard to the succession to the throne, and the powerful and influential friends of Solomon (see 1Ki 1:5, 1Ki 1:19, 1Ki 1:26).

Verses 43-48
Jonathan replied: אבל, “yea but,” corresponding to the Latin imo vero, an expression of assurance with a slight doubt, and then related that Solomon had been anointed king by David's command, and the city was in a joyous state of excitement in consequence (תּהם as in Rth 1:19), and that he had even ascended the throne, that the servants of the king had blessed David for it, and that David himself had worshipped and praised Jehovah the God of Israel that he had lived to see his son ascend the throne. The repetition of וגם three times (1Ki 1:46-48) gives emphasis to the words, since every new point which is introduced with וגם raises the thing higher and higher towards absolute certainty. The fact related in 1Ki 1:47 refers to the words of Benaiah in 1Ki 1:36 and 1Ki 1:37. The Chethib אלהיך is the correct reading, and the Keri אלהים an unnecessary emendation. The prayer to God, with thanksgiving for the favour granted to him, was offered by David after the