1 Kings – Chapter 3

Old Testament28 Verses

Chapter Summary

"And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and…" — so begins 1 Kings 3. The chapter centers on Solomon, David and Pharaoh. Across its 28 verses, two threads run through the text: God's kingdom and kingship and worship and praise. Taken as a whole, the chapter forms one movement in the account, preparing what follows and completing what came before.

1And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and brought her into the city of David: until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about.

2But yet the people sacrificed in the high places: for there was no temple built to the name of the Lord until that day.

3And Solomon loved the Lord, walking in the precepts of David, his father; only he sacrificed in the high places, and burnt incense.

4He went therefore to Gabaon, to sacrifice there: for that was the great high place: a thousand victims for holocausts, did Solomon offer upon that altar, in Gabaon.

5And the Lord appeared to Solomon in a dream by night, saying: Ask what thou wilt that I should give thee.

6And Solomon said: Thou hast shewed great mercy to thy servant David, my father, even as he walked before thee in truth, and justice, and an upright heart with thee: and thou hast kept thy great mercy for him, and hast given him a son to sit on his throne, as it is this day.

7And now, O Lord God, thou hast made thy servant king instead of David, my father: and I am but a child, and know not how to go out and come in;

8And thy servant is in the midst of the people which thou hast chosen, an immense people, which cannot be numbered nor counted for multitude.

9Give therefore to thy servant an understanding heart, to judge thy people, and discern between good and evil. For who shall be able to judge this people, thy people, which is so numerous?

10And the word was pleasing to the Lord, that Solomon had asked such a thing.

11And the Lord said to Solomon: Because thou hast asked this thing, and hast not asked for thyself long life nor riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern judgment;

12Behold I have done for thee according to thy words, and have given thee a wise and understanding heart, in so much that there hath been no one like thee before thee, nor shall arise after thee.

13Yea, and the things also which thou didst not ask, I have given thee; to wit, riches and glory: so that no one hath been like thee among the kings in all days heretofore.

14And if thou wilt walk in my ways, and keep my precepts and my commandments, as thy father walked, I will lengthen thy days.

15And Solomon awaked, and perceived that it was a dream: and when he was come to Jerusalem, he stood before the ark of the covenant of the Lord, and offered holocausts, and sacrificed victims of peace offerings, and made a great feast for all his servants.

16Then there came two women that were harlots, to the king, and stood before him.

17And one of them said: I beseech thee, my lord, I and this woman dwelt in one house, and I was delivered of a child with her in the chamber.

18And the third day after I was delivered, she also was delivered; and we were together, and no other person with us in the house; only we two.

19And this woman's child died in the night: for in her sleep she overlaid him.

20And rising in the dead time of the night, she took my child from my side, while I, thy handmaid, was asleep, and laid it in her bosom: and laid her dead child in my bosom.

21And when I arose in the morning, to give my child suck, behold it was dead: but considering him more diligently, when it was clear day, I found that it was not mine which I bore.

22And the other woman answered: It is not so as thou sayest, but thy child is dead, and mine is alive. On the contrary, she said; Thou liest: for my child liveth, and thy child is dead. And in this manner they strove before the king.

23Then said the king: The one saith, My child is alive, and thy child is dead. And the other answereth: Nay; but thy child is dead, and mine liveth.

24The king therefore said: Bring me a sword. And when they had brought a sword before the king,

25Divide, said he, the living child in two, and give half to the one and half to the other.

26But the woman, whose child was alive, said to the king; (for her bowels were moved upon her child) I beseech thee, my lord, give her the child alive, and do not kill it. But the other said: Let it be neither mine nor thine; but divide it.

27The king answered, and said: Give the living child to this woman, and let it not be killed; for she is the mother thereof.

28And all Israel heard the judgment which the king had judged, and they feared the king, seeing that the wisdom of God was in him to do judgment.

Important Verses in 1 Kings 3

And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and brought her into the city of David: until he had made an end of building his own house, and the house of the Lord, and the wall of Jerusalem round about.

1 Kings 3:1

And now, O Lord God, thou hast made thy servant king instead of David, my father: and I am but a child, and know not how to go out and come in;

1 Kings 3:7

And the Lord said to Solomon: Because thou hast asked this thing, and hast not asked for thyself long life nor riches, nor the lives of thy enemies, but hast asked for thyself wisdom to discern judgment;

1 Kings 3:11

And all Israel heard the judgment which the king had judged, and they feared the king, seeing that the wisdom of God was in him to do judgment.

1 Kings 3:28

Historical Context

As a Old Testament book, 1 Kings was written with the exiles, shown why the kingdom fell: infidelity to the covenant in view. Chapter 3 of 22 belongs to the early movement of the book, where the narrative or argument is still unfolding. It is a narrative passage recounting concrete events in salvation history with 28 verses in the Douay-Rheims translation. The chapter focuses on Solomon, David and Pharaoh, whose actions and words drive the passage forward. The chapter begins: "And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he…" The chapter ends with: "And all Israel heard the judgment which the king had judged, and they feared the king, seeing that the wisdom of God…" The wider setting of 1 Kings is this: First Kings moves from the glory of Solomon—his wisdom, his Temple—to the tragic division of the kingdom into Israel (north) and Judah (south), and the ministry of the prophet Elijah against the idolatry of Ahab and… Catholic tradition dates the book to the period described in its introduction: Events from about 970 to 850 BC; final form during the Babylonian exile (6th century BC).

Who Wrote It

Unknown; tradition suggests Jeremiah or prophetic circles as compilers

When It Was Written

Events from about 970 to 850 BC; final form during the Babylonian exile (6th century BC)

Catholic Commentary

Read at the narrative level, this chapter describes real persons, decisions, and consequences within Solomon's wisdom and the divided kingdom. A pivotal line is verse 1: "And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and brought her into the…" The passage repeatedly touches on God's kingdom and kingship.

According to Catholic interpretation, this chapter contributes to the book's portrait of Solomon's wisdom and the divided kingdom. the Temple prefigures Christ's body and the Church (CIC 756). The Catechism and the liturgy frequently draw on such passages to nourish faith and moral life (CIC 1265).

The moral and spiritual import remains timely: God's kingdom is not of this world; every earthly throne stands under His eternal reign.. St. Jerome insisted that ignorance of Scripture is ignorance of Christ; this chapter offers material for meditation, examination of conscience, and deeper love of God.

Main Teachings

  • God's kingdom is not of this world; every earthly throne stands under His eternal reign.
  • Worship is the heart of the covenant: giving God the praise and adoration that are His due.
  • True wisdom begins with the fear of the Lord and is a gift of the Holy Spirit.

People in This Chapter

Solomon8 mentionsDavid4 mentionsPharaoh1 mention

Reflection for Today

When the Church proclaims 1 Kings Chapter 3 at Mass or in the Liturgy of the Hours, she treats this text as the living voice of God.

In the four senses of Scripture—literal, allegorical, moral, and anagogical—the Church finds rich meaning in 1 Kings Chapter 3. At the moral level, the unity of Scripture and the Magisterium challenges us to examine conscience and amend our lives (CIC 265).

As you continue through 1 Kings, carry this chapter's lesson into your family, parish, and work. Catholic faith is always ecclesial—God speaks to us as members of Christ's Body, not as isolated individuals.

💡Catholic Reflection • Church Teachings

Frequently Asked Questions

What is 1 Kings Chapter 3 about?

1 Kings 3 contains 28 verses. It opens with "And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he…" and closes with "And all Israel heard the judgment which the king had judged, and they feared the king, seeing that the wisdom of God…". The book as a whole is historical narrative with prophetic accounts.

What is a key verse in 1 Kings 3?

One of the most significant verses is verse 1: "And the kingdom was established in the hand of Solomon, and he made affinity with Pharao, the king of Egypt: for he took his daughter, and brought her into the city of David:…" It is often cited in Catholic teaching and preaching.

Who appears in 1 Kings Chapter 3?

This chapter mentions Solomon, David, Pharaoh.

Who wrote 1 Kings and when?

Unknown; tradition suggests Jeremiah or prophetic circles as compilers. Events from about 970 to 850 BC; final form during the Babylonian exile (6th century BC).

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