I Kings 1: What did David Promise?

The books of Kings opens with a continuation of the political intrigue that plagued the latter part of David’s reign. David is old and weak, and requires the assistance of a young maiden to keep him warm. It also seems that David has not officially named a successor. In the leadership vacuum, Adonijah, David’s next eldest son, attempts to crown himself as David successor. The line of succession had been: Amnon – David's firstborn (by Ahinoam of Jezreel) (II Samuel 3:2). He was killed by Avshalom after the rape of Tamar. Chileab (Daniel) – David's second son (by Abigail) (II Samuel 3:3; I Chronicles 3:1). He disappears from the narrative and is generally assumed to have died before David's old age. Avshalom – David's third son (II Samuel 3:3). Killed during his rebellion. Adonijah – David's fourth son (II Samuel 3:4).Unlike Avshalom or Sheva, Adonijah is not trying to replace David. He simply wants to assume the mantel of crown prince. He brings along Yoav and Evyatar the Kohen. Both former confidants of David who are on the outs. It is unclear from the chapter exactly what David says about his succession prior to Natan and Batsheva concocting a plan to install Shlomo as crown prince.After Adonijah sets up his victory lap, the text explains that: “His father had never scolded him: ‘Why did you do that?’” (verse 6) (וְלֹא־עֲצָבוֹ אָבִיו מִיָּמָיו לֵאמֹר מַדּוּעַ כָּכָה עָשִׂיתָ). According to Ralbag, David’s lack of scolding is a reference to Adonijah’s upbringing. For his entire life, David never scolded his son. This gave Adonijah the mistaken impression that he was David’s favorite and was thus set to be king. Rashi explains that this verse teaches a general lesson about parenting that anyone who does not scold their child dooms that child to death. Rashi reads the verse as a criticism of David’s parenting style. David let Adonijah get away with everything his whole life, so it emboldened him at this stage. The verse could also simply mean that David did not scold Adonijah for all his talk about being David’s successor. What troubles the commentators is the use of “never”, which implies over a long period of time.Later, Natan approaches Batsheva with a plan for Shlomo. “Go immediately to King David and say to him, ‘Did not you, O lord king, swear to your maidservant: “Your son Solomon shall succeed me as king, and he shall sit upon my throne”? Then why has Adonijah become king?’” (verse 13) (לְכִי וּבֹאִי אֶל־הַמֶּלֶךְ דָּוִד וְאָמַרְתְּ אֵלָיו הֲלֹא־אַתָּה אֲדֹנִי הַמֶּלֶךְ נִשְׁבַּעְתָּ לַאֲמָתֶךָ לֵאמֹר כִּי־שְׁלֹמֹה בְנֵךְ יִמְלֹךְ אַחֲרָי וְהוּא יֵשֵׁב עַל־כִּסְאִי וּמַדּוּעַ מָלַךְ אֲדֹנִיָּהוּ).The problem is, the text does not say that David made such a promise to Batsheva. Radak is troubled by this as well. He explains that after their first baby died, Batsheva was distraught and did not want to have another child. She feared that the child would be cast aside as the offspring of their marriage. She made David promise that if she had a son, that son would be king. This backstory is plausible, but is not mentioned in the text. It is possible that Natan and Batsheva are also trying to pull a little Mandela effect on David by both claiming David promised that Shlomo would be king.Another possibility is that God did inform David that Shlomo should be king. This is hinted at in the verse after his birth that “God loved Shlomo” (II Samuel 12:24-25) (וַתֵּלֶד בֵּן וַיִּקְרָא אֶת־שְׁמוֹ שְׁלֹמֹה וַה׳ אֲהֵבוֹ. וַיִּשְׁלַח בְּיַד נָתָן הַנָּבִיא וַיִּקְרָא אֶת־שְׁמוֹ יְדִידְיָהּ בַּעֲבוּר ה׳).