1 Raja-raja 1:2

1:2 His servants advised ¹  him, “A young virgin must be found for our master, the king, ²  to take care of the king’s needs ³  and serve as his nurse. She can also sleep with you ⁴  and keep our master, the king, warm.” ⁵ 

1 Raja-raja 1:17

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 Raja-raja 1:48

1:48 and said ⁶  this: ‘The Lord God of Israel is worthy of praise because ⁷  today he has placed a successor on my throne and allowed me to see it.’” ⁸ 

1 Raja-raja 3:12

3:12 I ⁹  grant your request, ¹⁰  and give ¹¹  you a wise and discerning mind ¹²  superior to that of anyone who has preceded or will succeed you. ¹³ 

1 Raja-raja 3:17

3:17 One of the women said, “My master, this woman and I live in the same house. I had a baby while she was with me in the house.

1 Raja-raja 8:52

8:52 “May you be attentive ¹⁴  to your servant’s and your people Israel’s requests for help and may you respond to all their prayers to you. ¹⁵ 

1 Raja-raja 11:4

11:4 When Solomon became old, his wives shifted his allegiance to ¹⁶  other gods; he was not wholeheartedly devoted to the Lord his God, as his father David had been. ¹⁷ 

1 Raja-raja 12:7-9

12:7 They said to him, “Today if you show a willingness to help these people and grant their request, they will be your servants from this time forward.” ¹⁸  12:8 But Rehoboam rejected their advice and consulted the young advisers who served him, with whom he had grown up. ¹⁹  12:9 He asked them, “How do you advise me ²⁰  to respond to these people who said to me, ‘Lessen the demands your father placed on us’?” ²¹ 

1 Raja-raja 12:15

12:15 The king refused to listen to the people, because the Lord was instigating this turn of events ²²  so that he might bring to pass the prophetic announcement he had made ²³  through Ahijah the Shilonite to Jeroboam son of Nebat.

1 Raja-raja 12:33

A Prophet from Judah Visits Bethel

12:33 On the fifteenth day of the eighth month (a date he had arbitrarily chosen) ²⁴  Jeroboam ²⁵  offered sacrifices on the altar he had made in Bethel. ²⁶  He inaugurated a festival for the Israelites and went up to the altar to offer sacrifices.

1 Raja-raja 14:23

14:23 They even built for themselves high places, sacred pillars, and Asherah poles on every high hill and under every green tree.

1 Raja-raja 18:18

18:18 Elijah ²⁷  replied, “I have not brought disaster ²⁸  on Israel. But you and your father’s dynasty have, by abandoning the Lord’s commandments and following the Baals.

1 Raja-raja 21:26

21:26 He was so wicked he worshiped the disgusting idols, ²⁹  just like the Amorites ³⁰  whom the Lord had driven out from before the Israelites.)

[1:2]  ¹ tn Heb “said to.”

[1:2]  ² 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]  ³ 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]  ⁴ 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]  ⁵ tn Heb “and my master, the king, will be warm.”

[1:48]  ⁶ tn The Hebrew text reads, “and the king said.”

[1:48]  ⁷ tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (’asher, “who; because”) introduces the reason why the one being blessed deserves the honor.

[1:48]  ⁸ tn Heb “and my eyes are seeing.”

[3:12]  ⁹ tn This statement is introduced in the Hebrew text by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows.

[3:12]  ¹⁰ tn Heb “I am doing according to your words.” The perfect tense is sometimes used of actions occurring at the same time a statement is made.

[3:12]  ¹¹ tn This statement is introduced by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., “right now I give you”).

[3:12]  ¹² tn Heb “heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

[3:12]  ¹³ tn Heb “so that there has not been one like you prior to you, and after you one will not arise like you.”

[8:52]  ¹⁴ tn Heb “May your eyes be open.”

[8:52]  ¹⁵ tn Heb “to listen to them in all their calling out to you.”

[11:4]  ¹⁶ tn Heb “bent his heart after.”

[11:4]  ¹⁷ tn Heb “his heart was not complete with the Lord his God, like the heart of David his father.”

[12:7]  ¹⁸ tn Heb “If today you are a servant to these people and you serve them and answer them and speak to them good words, they will be your servants all the days.”

[12:8]  ¹⁹ tn Heb “He rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.” The referent (Rehoboam) of the initial pronoun (“he”) has been specified in the translation for clarity.

[12:9]  ²⁰ tn In the Hebrew text the verb “we will respond” is plural, although it can be understood as an editorial “we.” The ancient versions have the singular here.

[12:9]  ²¹ tn Heb “Lighten the yoke which your father placed on us.”

[12:15]  ²² tn Heb “because this turn of events was from the Lord.”

[12:15]  ²³ tn Heb “so that he might bring to pass his word which the Lord spoke.”

[12:33]  ²⁴ tn Heb “which he had chosen by himself.”

[12:33]  ²⁵ tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.

[12:33]  ²⁶ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[18:18]  ²⁷ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[18:18]  ²⁸ tn Or “trouble.”

[21:26]  ²⁹ tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).

[21:26]  ³⁰ tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”