1 Kings 12:18
in 1 Kings 12Then King Rehoboam sent out Adoram, who was in charge of the forced labor, but all Israel stoned him to death. And King Rehoboam mounted his chariot in haste and escaped to Jerusalem.
BSB
The same verse in ASV and KJV ▾
ASV
Then king Rehoboam sent Adoram, who was over the men subject to taskwork; and all Israel stoned him to death with stones. And king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
KJV
Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.
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This verse in 1 Kings 12
Commentary
7 notes on this verseA commentator
Jamieson, Fausset & Brown1802–1910
Commentary Critical and Explanatory on the Whole Bible (1871)
It was received with mingled scorn and derision. The revolt was accomplished, and yet so quietly, that Rehoboam remained in Shechem, fancying himself the sovereign of a united kingdom, until his chief tax gatherer, who had been most imprudently sent to treat with the people, had been stoned to death.
This site's exposition
dwelt in the cities of Judah
on 1 Kings 12:17-19
Judah's own Israelites stay under Rehoboam, the tribe the Lord had reserved for David's house at 11:13 and 11:32 taking visible shape as the chapter closes its first half. Rehoboam then compounds the crisis by sending Adoram, the very officer over forced labor, to a population that has just named forced labor its whole complaint, and the people stone him. The narrator's closing sentence, so Israel rebelled against the house of David unto this day, is written from later in the story, a standing wound the writer says is still open in his own time.
The record, by era
The Puritans and the Awakening3 voices
The tribute was the thing, and, for the sake of that, Adoram was the person, they most complained of. The very sight of him, whose name was odious among them, exasperated them, and made them outrageous.
Then King Rehoboam sent Adoram, who was over the tribute,....
Rehoboam was imprudent in the further management of this affair, and more and more infatuated. Having foolishly thrown himself into a quick-sand, he sunk the further in with plunging to get out. He was very unadvised in sending Adoram, who was over the tribute, to treat with them,
The Nineteenth Century2 voices
King Rehoboam sent Adoram - As this was the person who was superintendent over the tribute, he was probably sent to collect the ordinary taxes; but the people, indignant at the master who had given them such a brutish answer, stoned the servant to death. The sending of Adoram to collect the taxes, when the public mind was in such a state of fermentation, was another proof of Rehoboam’s folly and incapacity to govern.
A commentator
Albert Barnes1798–1870
Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869)
proposed
Adoram has been identified with Adoniram (marginal references), and even with the Adoram of 2Sa 20:24. But it is highly improbable that the same person was chief superintendent of the forced labors during the whole of Solomon’s long reign, and also during a part of David’s and Rehoboam’s. We may therefore conclude that the three names mark three distinct persons, perhaps of the same family, who were respectively contemporary with the three kings. Adoram was chosen, as best acquainted with the hardships whereof the rebels complained, to arrange some alleviation of their burthens.
The words behind it
21 Hebrew wordsEvery Hebrew word of this verse in the order it stands, with what it means and the door to its own study. The last column counts the times a word stands in the whole Bible: the rarer the word, the more the places it appears belong together.
| Hebrew | Sound | Meaning | Word study | In the Bible |
|---|---|---|---|---|
| וַיִּשְׁלַ֞ח | vaiyishlach | and he sent | H7971 → | 845 times |
| הַמֶּ֣לֶךְ | hamelekh | the king | H4428 → | 2525 times |
| רְחַבְעָ֗ם | rechavam | Rehoboam | H7346 → | 50 times |
| אֶת־ | ʾet- | <obj.> | H853 → | 10935 times |
| אֲדֹרָם֙ | ʾadoram | Adoram | H151 → | |
| אֲשֶׁ֣ר | ʾasher | who | H834 → | 5497 times |
| עַל־ | ʾal- | [was] over | H5921 → | 5755 times |
| הַמַּ֔ס | hamas | the forced labor | H4522 → | 23 times |
| וַיִּרְגְּמ֨וּ | vaiyirgemu | and they stoned | H7275 → | |
| כָל־ | khol- | all | H3605 → | 5413 times |
| יִשְׂרָאֵ֥ל | yisrael | Israel | H3478 → | 2507 times |
| בּ֛וֹ | bo | <in> him | ||
| אֶ֖בֶן | ʾeven | stone[s] | H68 → | 273 times |
| וַיָּמֹ֑ת | vaiyamot | and he died | H4191 → | 839 times |
| וְהַמֶּ֣לֶךְ | vehamelekh | and the king | H4428 → | 2525 times |
| רְחַבְעָ֗ם | rechavam | Rehoboam | H7346 → | 50 times |
| הִתְאַמֵּץ֙ | hitametz | he proved himself strong | H553 → | |
| לַעֲל֣וֹת | laalot | to go up | H5927 → | 890 times |
| בַּמֶּרְכָּבָ֔ה | bamerkavah | in the chariot | H4818 → | 44 times |
| לָנ֖וּס | lanus | to flee | H5127 → | 159 times |
| יְרוּשָׁלִָֽם׃ | yerushalim | Jerusalem | H3389 → | 643 times |
וַיִּשְׁלַ֞חand he sent
vaiyishlachH7971 →845 times
הַמֶּ֣לֶךְthe king
hamelekhH4428 →2525 times
רְחַבְעָ֗םRehoboam
rechavamH7346 →50 times
אֶת־<obj.>
ʾet-H853 →10935 times
אֲדֹרָם֙Adoram
ʾadoramH151 →
אֲשֶׁ֣רwho
ʾasherH834 →5497 times
עַל־[was] over
ʾal-H5921 →5755 times
הַמַּ֔סthe forced labor
hamasH4522 →23 times
וַיִּרְגְּמ֨וּand they stoned
vaiyirgemuH7275 →
כָל־all
khol-H3605 →5413 times
יִשְׂרָאֵ֥לIsrael
yisraelH3478 →2507 times
בּ֛וֹ<in> him
bo
אֶ֖בֶןstone[s]
ʾevenH68 →273 times
וַיָּמֹ֑תand he died
vaiyamotH4191 →839 times
וְהַמֶּ֣לֶךְand the king
vehamelekhH4428 →2525 times
רְחַבְעָ֗םRehoboam
rechavamH7346 →50 times
הִתְאַמֵּץ֙he proved himself strong
hitametzH553 →
לַעֲל֣וֹתto go up
laalotH5927 →890 times
בַּמֶּרְכָּבָ֔הin the chariot
bamerkavahH4818 →44 times
לָנ֖וּסto flee
lanusH5127 →159 times
יְרוּשָׁלִָֽם׃Jerusalem
yerushalimH3389 →643 times
A shaded row is a word that stands 400 times or fewer in the Bible.
The walk
8 stopsEach card is a verse this one points to, and under it the verses that one points to in turn. Where several paths arrive at the same place, that place is listed first: the text keeps returning to it.
Through
Acts 5:26At that point, the captain went with the officers and brought the apostles—but not by force, for fear the people would stone them.
it leads to
- Acts 5:13
Although the people regarded them highly, no one else dared to join them.
- Acts 4:21
After further threats they let them go. They could not find a way to punish them, because all the people were glorifying God for what had happened.
- Matthew 21:26
But if we say, ‘From men,’ we are afraid of the people, for they all regard John as a prophet.”
- Acts 5:13
Through
2 Samuel 20:24Adoram was in charge of the forced labor; Jehoshaphat son of Ahilud was the recorder;
it leads to
- 1 Kings 4:3
Elihoreph and Ahijah, the sons of Shisha, were secretaries; Jehoshaphat son of Ahilud was the recorder;
- 1 Kings 4:6
Ahishar was in charge of the palace; and Adoniram son of Abda was in charge of the forced labor.
- 1 Kings 4:3
Through
1 Kings 4:6Ahishar was in charge of the palace; and Adoniram son of Abda was in charge of the forced labor.
it leads to
- 2 Samuel 20:24
Adoram was in charge of the forced labor; Jehoshaphat son of Ahilud was the recorder;
- 1 Kings 9:15
This is the account of the forced labor that King Solomon imposed to build the house of the LORD, his own palace, the supporting terraces, and the wall of Jerusalem, as well as Hazor,…
- 1 Kings 5:13–14
Then King Solomon conscripted a labor force of 30,000 men from all Israel.
- 2 Samuel 20:24
Where this verse is studied
On this page
Studies1
About 1 Kings

Who and where
2 names in this verse with a page on the site.
- PersonDivided kingdomRehoboamSolomon's son whose refusal of the elders' counsel at Shechem — answering the people with scorpions — tore ten tribes from the hou…
- PlaceJerusalemJerusalemThe city David took from the Jebusites and made his capital, where Solomon built the temple, where Christ was crucified and rose,…
This page draws on Adam Clarke, Commentary on the Bible; Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869); Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Gill, Exposition of the Old Testament; John Gill, Exposition of the Old Testament (1748-1763) and Matthew Henry, Commentary on the Whole Bible.
