1 Raja-raja 14:10
Konteks14:10 So I am ready to bring disaster 1 on the dynasty 2 of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. 3 I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. 4
1 Raja-raja 14:1
Konteks14:1 5 At that time Jeroboam’s son Abijah became sick.
1 Raja-raja 1:1-53
Konteks1:1 King David was very old; 6 even when they covered him with blankets, 7 he could not get warm. 1:2 His servants advised 8 him, “A young virgin must be found for our master, the king, 9 to take care of the king’s needs 10 and serve as his nurse. She can also sleep with you 11 and keep our master, the king, warm.” 12 1:3 So they looked through all Israel 13 for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 1:4 The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her. 14
1:5 Now Adonijah, son of David and Haggith, 15 was promoting himself, 16 boasting, 17 “I will be king!” He managed to acquire 18 chariots and horsemen, as well as fifty men to serve as his royal guard. 19 1:6 (Now his father had never corrected 20 him 21 by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom. 22 ) 1:7 He collaborated 23 with Joab son of Zeruiah and with Abiathar the priest, and they supported 24 him. 25 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors 26 did not ally themselves 27 with Adonijah. 1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, 28 as well as all the men of Judah, the king’s servants. 1:10 But he did not invite Nathan the prophet, Benaiah, the elite warriors, 29 or his brother Solomon.
1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you 30 that Haggith’s son Adonijah has become king behind our master David’s back? 31 1:12 Now 32 let me give you some advice as to how 33 you can save your life and your son Solomon’s life. 1:13 Visit 34 King David and say to him, ‘My master, O king, did you not solemnly promise 35 your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’ 1:14 While 36 you are still there speaking to the king, I will arrive 37 and verify your report.” 38
1:15 So Bathsheba visited the king in his private quarters. 39 (The king was very old, and Abishag the Shunammite was serving the king.) 1:16 Bathsheba bowed down on the floor before 40 the king. The king said, “What do you want?” 1:17 She replied to him, “My master, you swore an oath to your servant by the Lord your God, ‘Solomon your son will be king after me and he will sit on my throne.’ 1:18 But now, look, Adonijah has become king! But you, 41 my master the king, are not even aware of it! 42 1:19 He has sacrificed many cattle, steers, and sheep and has invited all the king’s sons, Abiathar the priest, and Joab, the commander of the army, but he has not invited your servant Solomon. 1:20 Now, 43 my master, O king, all Israel is watching anxiously to see who is named to succeed my master the king on the throne. 44 1:21 If a decision is not made, 45 when my master the king is buried with his ancestors, 46 my son Solomon and I 47 will be considered state criminals.” 48
1:22 Just then, 49 while she was still speaking to the king, Nathan the prophet arrived. 1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. 50 1:24 Nathan said, “My master, O king, did you announce, ‘Adonijah will be king after me; he will sit on my throne’? 1:25 For today he has gone down and sacrificed many cattle, steers, and sheep and has invited all the king’s sons, the army commanders, and Abiathar the priest. At this moment 51 they are having a feast 52 in his presence, and they have declared, ‘Long live King Adonijah!’ 53 1:26 But he did not invite me – your servant – or Zadok the priest, or Benaiah son of Jehoiada, or your servant Solomon. 1:27 Has my master the king authorized this without informing your servants 54 who should succeed my master the king on his throne?” 55
1:28 King David responded, 56 “Summon Bathsheba!” 57 She came and stood before the king. 58 1:29 The king swore an oath: “As certainly as the Lord lives (he who has rescued me 59 from every danger), 1:30 I will keep 60 today the oath I swore to you by the Lord God of Israel: ‘Surely Solomon your son will be king after me; he will sit in my place on my throne.’” 1:31 Bathsheba bowed down to the king with her face to the floor 61 and said, “May my master, King David, live forever!”
1:32 King David said, “Summon Zadok the priest, Nathan the prophet, 62 and Benaiah son of Jehoiada.” They came before the king, 1:33 and he 63 told them, “Take your master’s 64 servants with you, put my son Solomon on my mule, and lead him down to Gihon. 65 1:34 There Zadok the priest and Nathan the prophet will anoint 66 him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’ 1:35 Then follow him up as he comes and sits on my throne. He will be king in my place; I have decreed 67 that he will be ruler over Israel and Judah.” 1:36 Benaiah son of Jehoiada responded 68 to the king: “So be it! 69 May the Lord God of my master the king confirm it! 70 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!” 71
1:38 So Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites 72 went down, put Solomon on King David’s mule, and led him to Gihon. 1:39 Zadok the priest took a horn filled with olive oil 73 from the tent and poured it on 74 Solomon; the trumpet was blown and all the people declared, “Long live King Solomon!” 1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. 75
1:41 Now Adonijah and all his guests heard the commotion just as they had finished eating. 76 When Joab heard the sound of the trumpet, he asked, “Why is there such a noisy commotion in the city?” 77 1:42 As he was still speaking, Jonathan 78 son of Abiathar the priest arrived. Adonijah said, “Come in, for 79 an important man like you must be bringing good news.” 80 1:43 Jonathan replied 81 to Adonijah: “No! 82 Our master 83 King David has made Solomon king. 1:44 The king sent with him Zadok the priest, Nathan the prophet, Benaiah son of Jehoiada, the Kerethites, and the Pelethites and they put him on the king’s mule. 1:45 Then Zadok the priest and Nathan the prophet anointed 84 him king in Gihon. They went up from there rejoicing, and the city is in an uproar. That is the sound you hear. 1:46 Furthermore, Solomon has assumed the royal throne. 85 1:47 The king’s servants have even come to congratulate 86 our master 87 King David, saying, ‘May your God 88 make Solomon more famous than you and make him an even greater king than you!’ 89 Then the king leaned 90 on the bed 1:48 and said 91 this: ‘The Lord God of Israel is worthy of praise because 92 today he has placed a successor on my throne and allowed me to see it.’” 93
1:49 All of Adonijah’s guests panicked; 94 they jumped up and rushed off their separate ways. 1:50 Adonijah feared Solomon, so he got up and went and grabbed hold of the horns of the altar. 95 1:51 Solomon was told, “Look, Adonijah fears you; 96 see, he has taken hold of the horns of the altar, saying, ‘May King Solomon solemnly promise 97 me today that he will not kill his servant with the sword.’” 1:52 Solomon said, “If he is a loyal subject, 98 not a hair of his head will be harmed, but if he is found to be a traitor, 99 he will die.” 1:53 King Solomon sent men to bring him down 100 from the altar. He came and bowed down to King Solomon, and Solomon told him, “Go home.” 101
[14:10] 1 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.
[14:10] 3 tn Heb “and I will cut off from Jeroboam those who urinate against a wall (including both those who are) restrained and let free (or “abandoned”) in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv) is uncertain. For various options see HALOT 871 s.v. עצר 6 and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס [’efes], “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.
[14:10] 4 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
[14:1] 5 tc Some
[1:1] 6 tn Heb “was old, coming into the days” (i.e., advancing in years).
[1:2] 9 tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).
[1:2] 10 tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).
[1:2] 11 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
[1:2] 12 tn Heb “and my master, the king, will be warm.”
[1:3] 13 tn Heb “through all the territory of Israel.”
[1:4] 14 tn Heb “did not know her.”
[1:5] 15 tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.
[1:5] sn Haggith was one of David’s wives (2 Sam 3:4; 2 Chr 3:2).
[1:5] 16 tn Heb “lifting himself up.”
[1:5] 18 tn Or “he acquired for himself.”
[1:5] 19 tn Heb “to run ahead of him.”
[1:6] 21 tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.
[1:6] 22 tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).
[1:7] 23 tn Heb “his words were.”
[1:7] 24 tn Heb “helped after” (i.e., stood by).
[1:7] 25 tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[1:8] 26 tn Or “bodyguard” (Heb “mighty men”).
[1:9] 28 tc The ancient Greek version omits this appositional phrase.
[1:10] 29 tn Or “bodyguard” (Heb “mighty men”).
[1:11] 30 tn Heb “Have you not heard?”
[1:11] 31 tn Heb “and our master David does not know.”
[1:12] 32 tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 34 tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[1:13] 35 tn Or “swear an oath to.”
[1:14] 36 tn In the Hebrew text the sentence is introduced by the particle הִנֵּה (hinneh, “look”), which here draws attention to Nathan’s concluding word of assurance and support. For this use of the word, see HALOT 252 s.v. הִנֵּה.
[1:14] 37 tc The Hebrew text reads, “I will come after you.”
[1:14] 38 tn Heb “fill up [i.e., confirm] your words.”
[1:16] 40 tn Heb “bowed low and bowed down to.”
[1:18] 41 tc Instead of עַתָּה (’attah, “now”) many Hebrew
[1:18] 42 tn Heb “you do not know [about it].”
[1:20] 43 tc Many Hebrew
[1:20] 44 tn Heb “the eyes of all Israel are upon you to declare to them who will sit on the throne of my master the king after him.”
[1:21] 45 tn The words “if a decision is not made” are added for clarification.
[1:21] 46 tn Heb “lies down with his fathers.”
[1:21] 47 tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.
[1:21] 48 tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”
[1:22] 49 tn Heb “look.” The particle הִנֵּה (hinneh) here draws attention to Nathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:23] 50 tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”
[1:25] 52 tn Heb “eating and drinking.”
[1:25] 53 tn Heb “let the king, Adonijah, live!”
[1:27] 54 tc Many Hebrew
[1:27] 55 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”
[1:28] 56 tn Heb “answered and said.”
[1:28] 57 sn Summon Bathsheba. Bathsheba must have left the room when Nathan arrived (see 1:22).
[1:28] 58 tn Heb “she came before the king and stood before the king.”
[1:29] 59 tn Or “ransomed my life.”
[1:30] 60 tn Or “carry out, perform.”
[1:31] 61 tn Heb “bowed low, face [to] the ground, and bowed down to the king.”
[1:32] 62 sn Summon…Nathan. Nathan must have left the room when Bathsheba reentered.
[1:33] 64 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:33] 65 tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”
[1:34] 66 tn Or “designate” (i.e., by anointing with oil).
[1:36] 68 tn Heb “answered and said.”
[1:36] 70 tn Heb “So may the
[1:37] 71 tn Heb “and may he make his throne greater than the throne of my master King David.”
[1:38] 72 sn The Kerethites and Pelethites were members of David’s royal guard (see 2 Sam 8:18). The Kerethites may have been descendants of an ethnic group originating in Crete.
[1:39] 73 tn Heb “the horn of oil.” This has been specified as olive oil in the translation for clarity.
[1:39] sn A horn filled with oil. An animal’s horn was used as an oil flask in the anointing ceremony.
[1:40] 75 tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.
[1:41] 76 tn Heb “And Adonijah and all the guests who were with him heard, now they had finished eating.”
[1:41] 77 tn Heb “Why is the city’s sound noisy?”
[1:42] 78 tn The Hebrew text has “look” at this point. The particle הִנֵּה (hinneh), “look draws attention to Jonathan’s arrival and invites the audience to view the scene through the eyes of the participants.
[1:42] 80 tn Heb “you are a man of strength [or “ability”] and you bring a message [that is] good.” Another option is to understand the phrase אִישׁ חַיִל (’ish khayil) in the sense of “a worthy man,” that is “loyal.” See also 1 Kgs 1:52 and HALOT 311 s.v. חַיִל.
[1:43] 81 tn Heb “answered and said.”
[1:43] 82 tn For a similar use of אֲבָל (’aval), see Gen 17:19, where God rejects Abraham’s proposal and offers an alternative.
[1:43] 83 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:45] 84 tn I.e., designated by anointing with oil.
[1:46] 85 tn Heb “And also Solomon sits on the throne of the kingdom.”
[1:47] 87 tn The plural form is used in the Hebrew text to indicate honor and authority.
[1:47] 88 tc Many Hebrew
[1:47] 89 tn Heb “make the name of Solomon better than your name, and make his throne greater than your throne.” The term שֵׁם (shem, “name”) is used here of one’s fame and reputation.
[1:47] 90 tn Or “bowed down; worshiped.”
[1:48] 91 tn The Hebrew text reads, “and the king said.”
[1:48] 92 tn Or “Blessed be the
[1:48] 93 tn Heb “and my eyes are seeing.”
[1:49] 94 tn Or “were afraid, trembled.”
[1:50] 95 sn Grabbed hold of the horns of the altar. The “horns” of the altar were the horn-shaped projections on the four corners of the altar (see Exod 27:2). By going to the holy place and grabbing hold of the horns of the altar, Adonijah was seeking asylum from Solomon.
[1:51] 96 tn Heb “King Solomon.” The name and title have been replaced by the pronoun (“you”) in the translation for stylistic reasons.
[1:51] 97 tn Or “swear an oath to.”
[1:52] 98 tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).
[1:52] 99 tn Heb “but if evil is found in him.”
