1 Raja-raja 1:25

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 ¹  they are having a feast ²  in his presence, and they have declared, ‘Long live King Adonijah!’ ³ 

1 Raja-raja 2:31

2:31 The king told him, “Do as he said! Strike him down and bury him. Take away from me and from my father’s family ⁴  the guilt of Joab’s murderous, bloody deeds. ⁵ 

1 Raja-raja 3:9

3:9 So give your servant a discerning mind ⁶  so he can make judicial decisions for ⁷  your people and distinguish right from wrong. ⁸  Otherwise ⁹  no one is able ¹⁰  to make judicial decisions for ¹¹  this great nation of yours.” ¹² 

1 Raja-raja 8:9

8:9 There was nothing in the ark except the two stone tablets Moses had placed there in Horeb. ¹³  It was there that ¹⁴  the Lord made an agreement with the Israelites after he brought them out of the land of Egypt.

1 Raja-raja 8:32

8:32 Listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve. ¹⁵ 

1 Raja-raja 8:36

8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly ¹⁶  you will then teach them the right way to live ¹⁷  and send rain on your land that you have given your people to possess. ¹⁸ 

1 Raja-raja 8:59

8:59 May the Lord our God be constantly aware of these requests of mine I have presented to him, ¹⁹  so that he might vindicate ²⁰  his servant and his people Israel as the need arises.

1 Raja-raja 12:10

12:10 The young advisers with whom Rehoboam ²¹  had grown up said to him, “Say this to these people who have said to you, ‘Your father made us work hard, but now lighten our burden.’ ²²  Say this to them: ‘I am a lot harsher than my father! ²³ 

1 Raja-raja 13:6

13:6 The king pled with ²⁴  the prophet, ²⁵  “Seek the favor of ²⁶  the Lord your God and pray for me, so that my hand may be restored.” So the prophet sought the Lord’s favor ²⁷  and the king’s hand was restored to its former condition. ²⁸ 

1 Raja-raja 13:21

13:21 and he cried out to the prophet from Judah, “This is what the Lord says, ‘You ²⁹  have rebelled against the Lord ³⁰  and have not obeyed the command the Lord your God gave you.

1 Raja-raja 14:10

14:10 So I am ready to bring disaster ³¹  on the dynasty ³²  of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. ³³  I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. ³⁴ 

1 Raja-raja 15:29

15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, ³⁵  just as the Lord had predicted ³⁶  through his servant Ahijah the Shilonite.

1 Raja-raja 16:2

16:2 “I raised you up ³⁷  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ³⁸  and encouraged my people Israel to sin; their sins have made me angry. ³⁹ 

1 Raja-raja 16:5

16:5 The rest of the events of Baasha’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. ⁴⁰ 

1 Raja-raja 17:10

17:10 So he got up and went to Zarephath. When he went through the city gate, there was a widow gathering wood. He called out to her, “Please give me a cup ⁴¹  of water, so I can take a drink.”

1 Raja-raja 18:5

18:5 Ahab told Obadiah, “Go through the land to all the springs and valleys. Maybe we can find some grazing areas ⁴²  so we can keep the horses and mules alive and not have to kill ⁴³  some of the animals.”

1 Raja-raja 18:26

18:26 So they took a bull, as he had suggested, ⁴⁴  and prepared it. They invoked the name of Baal from morning until noon, saying, “Baal, answer us.” But there was no sound and no answer. They jumped ⁴⁵  around on the altar they had made. ⁴⁶ 

1 Raja-raja 20:5

20:5 The messengers came again and said, “This is what Ben Hadad says, ‘I sent this message to you, “You must give me your silver, gold, wives, and sons.”

1 Raja-raja 20:7

20:7 The king of Israel summoned all the leaders ⁴⁷  of the land and said, “Notice how this man is looking for trouble. ⁴⁸  Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.”

1 Raja-raja 20:13

The Lord Delivers Israel

20:13 Now a prophet visited King Ahab of Israel and said, “This is what the Lord says, ‘Do you see this huge army? ⁴⁹  Look, I am going to hand it over to you this very day. Then you will know that I am the Lord.’”

1 Raja-raja 20:32

20:32 So they put sackcloth around their waists and ropes on their heads and went to the king of Israel. They said, “Your servant ⁵⁰  Ben Hadad says, ‘Please let me live!’” Ahab ⁵¹  replied, “Is he still alive? He is my brother.” ⁵² 

1 Raja-raja 21:29

21:29 “Have you noticed how Ahab shows remorse ⁵³  before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” ⁵⁴ 

1 Raja-raja 22:6

22:6 So the king of Israel assembled about four hundred prophets and asked them, “Should I attack Ramoth Gilead or not?” ⁵⁵  They said, “Attack! The sovereign one ⁵⁶  will hand it over to the king.”

1 Raja-raja 22:13

22:13 Now the messenger who went to summon Micaiah said to him, “Look, the prophets are in complete agreement that the king will succeed. ⁵⁷  Your words must agree with theirs; you must predict success.” ⁵⁸ 

1 Raja-raja 22:15

22:15 When he came before the king, the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; the Lord will hand it over to the king.” ⁵⁹ 

1 Raja-raja 22:19

22:19 Micaiah ⁶⁰  said, “That being the case, hear the word of the Lord. I saw the Lord sitting on his throne, with all the heavenly assembly standing on his right and on his left.

[1:25]  ¹ tn Heb “look.”

[1:25]  ² tn Heb “eating and drinking.”

[1:25]  ³ tn Heb “let the king, Adonijah, live!”

[2:31]  ⁴ tn Heb “house.”

[2:31]  ⁵ tn Heb “take away the undeserved bloodshed which Joab spilled from upon me and from upon the house of my father.”

[3:9]  ⁶ tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

[3:9]  ⁷ tn Heb “to judge.”

[3:9]  ⁸ tn Heb “to understand between good and evil.”

[3:9]  ⁹ tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.

[3:9]  ¹⁰ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

[3:9]  ¹¹ tn Heb “to judge.”

[3:9]  ¹² tn Heb “your numerous people.”

[8:9]  ¹³ sn Horeb is another name for Mount Sinai.

[8:9]  ¹⁴ tn Heb “in Horeb where.”

[8:32]  ¹⁵ tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”

[8:36]  ¹⁶ tn The translation understands כִּי (ki) in an emphatic or asseverative sense.

[8:36]  ¹⁷ tn Heb “the good way in which they should walk.”

[8:36]  ¹⁸ tn Or “for an inheritance.”

[8:59]  ¹⁹ tn Heb “May these words of mine, which I have requested before the Lord, be near the Lord our God day and night.”

[8:59]  ²⁰ tn Heb “accomplish the justice of.”

[12:10]  ²¹ tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.

[12:10]  ²² tn Heb “Your father made our yoke heavy, but make it lighter upon us.”

[12:10]  ²³ tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger. As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.

[13:6]  ²⁴ tn Heb “The king answered and said to.”

[13:6]  ²⁵ tn Heb “the man of God” (a second time later in this verse, and once in v. 7 and v. 8).

[13:6]  ²⁶ tn Heb “appease the face of.”

[13:6]  ²⁷ tn Heb “appeased the face of the Lord.”

[13:6]  ²⁸ tn Heb “and it was as in the beginning.”

[13:21]  ²⁹ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 21-22 are one long sentence comprised of a causal clause giving the reason for divine punishment (vv. 21-22a) and the main clause announcing the punishment (v. 22b). The translation divides this lengthy sentence for stylistic reasons.

[13:21]  ³⁰ tn Heb “the mouth [i.e., command] of the Lord.”

[14:10]  ³¹ 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]  ³² tn Heb “house.”

[14:10]  ³³ 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]  ³⁴ 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.

[15:29]  ³⁵ tn Heb “and when he became king, he struck down all the house of Jeroboam; he did not leave any breath to Jeroboam until he destroyed him.”

[15:29]  ³⁶ tn Heb “according to the word of the Lord which he spoke.”

[16:2]  ³⁷ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ³⁸ tn Heb “walked in the way of Jeroboam.”

[16:2]  ³⁹ tn Heb “angering me by their sins.”

[16:5]  ⁴⁰ tn Heb “As for the rest of the events of Baasha, and that which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”

[17:10]  ⁴¹ tn Heb “a little.”

[18:5]  ⁴² tn Heb “grass.”

[18:5]  ⁴³ tn Heb “to cut off.”

[18:26]  ⁴⁴ tn Heb “and they took the bull which he allowed them.”

[18:26]  ⁴⁵ tn Heb “limped” (the same verb is used in v. 21).

[18:26]  ⁴⁶ tc The MT has “which he made,” but some medieval Hebrew mss and the ancient versions have the plural form of the verb.

[20:7]  ⁴⁷ tn Heb “elders.”

[20:7]  ⁴⁸ tn Heb “Know and see that this [man] is seeking trouble.”

[20:13]  ⁴⁹ tn Heb “this great horde.”

[20:32]  ⁵⁰ sn Your servant. By referring to Ben Hadad as Ahab’s servant, they are suggesting that Ahab make him a subject in a vassal treaty arrangement.

[20:32]  ⁵¹ tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.

[20:32]  ⁵² sn He is my brother. Ahab’s response indicates that he wants to make a parity treaty and treat Ben Hadad as an equal partner.

[21:29]  ⁵³ tn Or “humbles himself.” The expression occurs a second time later in this verse.

[21:29]  ⁵⁴ tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”

[22:6]  ⁵⁵ tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”

[22:6]  ⁵⁶ tn Though Jehoshaphat requested an oracle from “the Lord” (יְהוָה, Yahweh), they stop short of actually using this name and substitute the title אֲדֹנָי (’adonai, “lord; master”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the four hundred are genuine prophets of the Lord.

[22:13]  ⁵⁷ tn Heb “the words of the prophets are [with] one mouth good for the king.”

[22:13]  ⁵⁸ tn Heb “let your words be like the word of each of them and speak good.”

[22:15]  ⁵⁹ sn “Attack! You will succeed; the Lord will hand it over to the king.” One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when it is revealed that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 14 Micaiah only vows to speak the word of the Lord; he does not necessarily say he will tell the truth. In this case the Lord’s word itself is deceptive. Only when the king adjures him to tell the truth (v. 16), does Micaiah do so.

[22:19]  ⁶⁰ tn Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.