English Standard Version
And the LORD raised up an adversary against Solomon, Hadad the Edomite. He was of the royal house in Edom.
King James Bible
And the LORD stirred up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.
American Standard Version
And Jehovah raised up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.
And the Lord raised up an adversary to Solomon, Adad the Edomite of the king's seed, in Edom.
English Revised Version
And the LORD raised up an adversary unto Solomon, Hadad the Edomite: he was of the king's seed in Edom.
Webster's Bible Translation
And the LORD stirred up an adversary to Solomon, Hadad the Edomite: he was of the king's seed in Edom.
1 Kings 11:14 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
"So did he for all his foreign wives," viz., built altars for their gods; for instance, in addition to those already named, he also built an altar for Astarte. These three altars, which are only mentioned in the complete account in 2 Kings 23:13, were sufficient for all the deities of the foreign wives. For the Hittites and Edomites do not appear to have had any deities of their own that were peculiar to themselves. The Hittites no doubt worshipped Astarte in common with the Sidonians, and the Edomites probably worshipped Milcom. In the whole of the Old Testament the only place in which gods of the Edomite are mentioned is in 2 Chronicles 25:20, and there no names are given. Of course we must except Pharaoh's daughter, according to 1 Kings 11:1, and the remarks already made in connection with that verse; for she brought no idolatrous worship to Jerusalem, and consequently even in later times we do not find the slightest trace of Egyptian idolatry in Jerusalem and Judah.
(Note: From the fact that these places of sacrifice still existed even in the time of Josiah, notwithstanding the reforms of Asa, Jehoshaphat, Joash, and Hezekiah, which rooted out all public idolatry, at least in Jerusalem, Movers infers (Phniz. ii. 3, p. 207), and that not without reason, that there was an essential difference between these sacred places and the other seats of Israelitish idolatry which were exterminated, namely, that in their national character they were also the places of worship for the foreigners settled in and near Jerusalem, e.g., the Sidonian, Ammonitish, and Moabitish merchants, which were under the protection of treaties, since this is the only ground on which we can satisfactorily explain their undisturbed continuance at Jerusalem. But this would not preclude their having been built by Solomon for the worship of his foreign wives; on the other hand, it is much easier to explain their being built in the front of Jerusalem, and opposite to the temple of Jehovah, if from the very first regard was had to the foreigners who visited Jerusalem. The objection offered by Thenius to this view, which Bertheau had already adopted (zur Gesch. der. Isr. p. 323), has been shown by Bttcher (N. exeg. Aehrenl. ii. p. 95) to be utterly untenable.)
Burning incense (מקטירות) is mentioned before sacrificing (מזבּחות), because vegetable offerings took precedence of animal sacrifices in the nature-worship of Hither Asia (vid., Bhr, Symbolik, ii. pp. 237ff.).
Treasury of Scripture Knowledge
1 Kings 11:13
However, I will not tear away all the kingdom, but I will give one tribe to your son, for the sake of David my servant and for the sake of Jerusalem that I have chosen."
1 Kings 11:15
For when David was in Edom, and Joab the commander of the army went up to bury the slain, he struck down every male in Edom
1 Kings 11:23
God also raised up as an adversary to him, Rezon the son of Eliada, who had fled from his master Hadadezer king of Zobah.
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.