1 Raja-raja 1:44

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 Raja-raja 2:42

2:42 the king summoned ¹  Shimei and said to him, “You will recall ²  that I made you take an oath by the Lord, and I solemnly warned you, ‘If you ever leave and go anywhere, ³  know for sure that you will certainly die.’ You said to me, ‘The proposal is acceptable; I agree to it.’ ⁴ 

1 Raja-raja 3:15

3:15 Solomon then woke up and realized it was a dream. ⁵  He went to Jerusalem, stood before the ark of the Lord’s covenant, offered up burnt sacrifices, presented peace offerings, ⁶  and held a feast for all his servants.

1 Raja-raja 8:33

8:33 “The time will come when ⁷  your people Israel are defeated by an enemy ⁸  because they sinned against you. If they come back to you, renew their allegiance to you, ⁹  and pray for your help ¹⁰  in this temple,

1 Raja-raja 8:37

8:37 “The time will come when the land suffers from a famine, a plague, blight and disease, or a locust ¹¹  invasion, or when their enemy lays siege to the cities of the land, ¹²  or when some other type of plague or epidemic occurs.

1 Raja-raja 13:18

13:18 The old prophet then said, ¹³  “I too am a prophet like you. An angel told me with the Lord’s authority, ¹⁴  ‘Bring him back with you to your house so he can eat and drink.’” ¹⁵  But he was lying to him. ¹⁶ 

1 Raja-raja 16:2

16:2 “I raised you up ¹⁷  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ¹⁸  and encouraged my people Israel to sin; their sins have made me angry. ¹⁹ 

1 Raja-raja 17:13

17:13 Elijah said to her, “Don’t be afraid. Go and do as you planned. ²⁰  But first make a small cake for me and bring it to me; then make something for yourself and your son.

1 Raja-raja 18:21

18:21 Elijah approached all the people and said, “How long are you going to be paralyzed by indecision? ²¹  If the Lord is the true God, ²²  then follow him, but if Baal is, follow him!” But the people did not say a word.

1 Raja-raja 18:27

18:27 At noon Elijah mocked them, “Yell louder! After all, he is a god; he may be deep in thought, or perhaps he stepped out for a moment or has taken a trip. Perhaps he is sleeping and needs to be awakened.” ²³ 

1 Raja-raja 18:44

18:44 The seventh time the servant ²⁴  said, “Look, a small cloud, the size of the palm of a man’s hand, is rising up from the sea.” Elijah ²⁵  then said, “Go and tell Ahab, ‘Hitch up the chariots and go down, so that the rain won’t overtake you.’” ²⁶ 

1 Raja-raja 20:7

20:7 The king of Israel summoned all the leaders ²⁷  of the land and said, “Notice how this man is looking for trouble. ²⁸  Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.”

1 Raja-raja 20:23

20:23 Now the advisers ²⁹  of the king of Syria said to him: “Their God is a god of the mountains. That’s why they overpowered us. But if we fight them in the plains, we will certainly overpower them.

1 Raja-raja 21:29

21:29 “Have you noticed how Ahab shows remorse ³⁰  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.” ³¹ 

1 Raja-raja 22:4

22:4 Then he said to Jehoshaphat, “Will you go with me to attack Ramoth Gilead?” Jehoshaphat replied to the king of Israel, “I will support you; my army and horses are at your disposal.” ³² 

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?” ³³  They said, “Attack! The sovereign one ³⁴  will hand it over to the king.”

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.” ³⁵ 

[2:42]  ¹ tn Heb “sent and summoned.”

[2:42]  ² tn Heb “Is it not [true]…?” In the Hebrew text the statement is interrogative; the rhetorical question expects the answer, “Of course it is.”

[2:42]  ³ tn Heb “here or there.”

[2:42]  ⁴ tn Heb “good is the word; I have heard.”

[3:15]  ⁵ tn Heb “and look, a dream.”

[3:15]  ⁶ tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”

[8:33]  ⁷ tn Heb “when.” In the Hebrew text vv. 33-34 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.

[8:33]  ⁸ tn Or “are struck down before an enemy.”

[8:33]  ⁹ tn Heb “confess [or perhaps, “praise”] your name.”

[8:33]  ¹⁰ tn Heb “and they pray and ask for help.”

[8:37]  ¹¹ tn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view.

[8:37]  ¹² tn Heb “in the land, his gates.”

[13:18]  ¹³ tn Heb “and he said to him.”

[13:18]  ¹⁴ tn Heb “by the word of the Lord.”

[13:18]  ¹⁵ tn Heb “eat food and drink water.”

[13:18]  ¹⁶ tn Or “deceiving him.”

[13:18]  sn He was lying to him. The motives and actions of the old prophet are difficult to understand. The old man’s response to the prophet’s death (see vv. 26-32) suggests he did not trick him with malicious intent. The old prophet probably wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet.

[16:2]  ¹⁷ 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]  ¹⁸ tn Heb “walked in the way of Jeroboam.”

[16:2]  ¹⁹ tn Heb “angering me by their sins.”

[17:13]  ²⁰ tn Heb “according to your word.”

[18:21]  ²¹ tn Heb “How long are you going to limp around on two crutches?” (see HALOT 762 s.v. סְעִפִּים). In context this idiomatic expression refers to indecision rather than physical disability.

[18:21]  ²² tn Heb “the God.”

[18:27]  ²³ sn Elijah’s sarcastic proposals would have been especially offensive and irritating to Baal’s prophets, for they believed Baal was imprisoned in the underworld as death’s captive during this time of drought. Elijah’s apparent ignorance of their theology is probably designed for dramatic effect; indeed the suggestion that Baal is away on a trip or deep in sleep comes precariously close to the truth as viewed by the prophets.

[18:44]  ²⁴ tn Heb “he”; the referent (the servant) has been specified in the translation for clarity.

[18:44]  ²⁵ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[18:44]  ²⁶ tn Heb “so that the rain won’t restrain you.”

[20:7]  ²⁷ tn Heb “elders.”

[20:7]  ²⁸ tn Heb “Know and see that this [man] is seeking trouble.”

[20:23]  ²⁹ tn Or “servants.”

[21:29]  ³⁰ tn Or “humbles himself.” The expression occurs a second time later in this verse.

[21:29]  ³¹ 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.”

[22:4]  ³² tn Heb “Like me, like you; like my people, like your people; like my horses; like your horses.”

[22:6]  ³³ tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”

[22:6]  ³⁴ 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.

[22:15]  ³⁵ 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.