1 Raja-raja 1:37

1:37 As the Lord is with my master the king, so may he be with Solomon, and may he make him an even greater king than my master King David!” ¹ 

1 Raja-raja 8:11

8:11 The priests could not carry out their duties ²  because of the cloud; the Lord’s glory filled his temple. ³ 

1 Raja-raja 9:2

9:2 the Lord appeared to Solomon a second time, in the same way he had appeared to him at Gibeon. ⁴ 

1 Raja-raja 15:4

15:4 Nevertheless for David’s sake the Lord his God maintained his dynasty ⁵  in Jerusalem by giving him a son ⁶  to succeed him ⁷  and by protecting Jerusalem. ⁸ 

1 Raja-raja 18:39

18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! ⁹  The Lord is the true God!”

1 Raja-raja 22:21

22:21 Then a spirit ¹⁰  stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’

[1:37]  ¹ tn Heb “and may he make his throne greater than the throne of my master King David.”

[8:11]  ² tn Heb “were not able to stand to serve.”

[8:11]  ³ tn Heb “the house of the Lord.”

[9:2]  ⁴ sn In the same way he had appeared to him at Gibeon. See 1 Kgs 3:5.

[15:4]  ⁵ tn Heb “gave him a lamp.”

[15:4]  ⁶ tc The Old Greek has the plural “his sons.”

[15:4]  ⁷ tn Heb “by raising up his son after him.”

[15:4]  ⁸ tn Heb “and by causing Jerusalem to stand firm.”

[18:39]  ⁹ tn Heb “the God” (the phrase occurs twice in this verse).

[22:21]  ¹⁰ tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, [ruakh-Yahweh], Heb “the spirit of the Lord”) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-23 is the same as the divine spirit mentioned by Zedekiah in v. 24. This would explain why the article is used on רוּחַ; he can be called “the spirit” because he is the well-known spirit who energizes the prophets.