1 Raja-raja 14:10

14:10 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 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. ⁵ 

1 Raja-raja 16:15

Zimri’s Reign over Israel

16:15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed ⁶  in Gibbethon, which was in Philistine territory.

1 Raja-raja 20:25

20:25 Muster an army like the one you lost, with the same number of horses and chariots. ⁷  Then we will fight them in the plains; we will certainly overpower them.” He approved their plan and did as they advised. ⁸ 

1 Raja-raja 20:31-32

20:31 His advisers ⁹  said to him, “Look, we have heard that the kings of the Israelite dynasty are kind. ¹⁰  Allow us to put sackcloth around our waists and ropes on our heads ¹¹  and surrender ¹²  to the king of Israel. Maybe he will spare our lives.” 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 ¹³  Ben Hadad says, ‘Please let me live!’” Ahab ¹⁴  replied, “Is he still alive? He is my brother.” ¹⁵ 

1 Raja-raja 20:39

20:39 When the king passed by, he called out to the king, “Your servant went out into the heat ¹⁶  of the battle, and then a man turned aside and brought me a prisoner. ¹⁷  He told me, ‘Guard this prisoner. If he ends up missing for any reason, ¹⁸  you will pay with your life or with a talent ¹⁹  of silver.’ ²⁰ 

1 Raja-raja 20:42

20:42 The prophet ²¹  then said to him, “This is what the Lord says, ‘Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.’” ²² 

[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]  ² tn Heb “house.”

[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.

[16:5]  ⁵ 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?”

[16:15]  ⁶ tn Heb “Now the people were encamped.

[20:25]  ⁷ tn Heb “And you, you muster an army like the one that fell from you, horse like horse and chariot like chariot.”

[20:25]  ⁸ tn Heb “he listened to their voice and did so.”

[20:31]  ⁹ tn Or “servants.”

[20:31]  ¹⁰ tn Or “merciful.” The word used here often means “devoted” or “loyal.” Perhaps the idea is that the Israelite kings are willing to make treaties with other kings.

[20:31]  ¹¹ sn Sackcloth was worn as a sign of sorrow and repentance. The precise significance of the ropes on the head is uncertain, but it probably was a sign of submission. These actions were comparable to raising a white flag on the battlefield or throwing in the towel in a boxing match.

[20:31]  ¹² tn Heb “go out.”

[20:32]  ¹³ 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]  ¹⁴ tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.

[20:32]  ¹⁵ 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.

[20:39]  ¹⁶ tn Heb “middle.”

[20:39]  ¹⁷ tn Heb “man” (also a second time later in this verse).

[20:39]  ¹⁸ tn Heb “if being missed, he is missed.” The emphatic infinitive absolute before the finite verbal form lends solemnity to the warning.

[20:39]  ¹⁹ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver.

[20:39]  ²⁰ tn Heb “your life will be in place of his life, or a unit of silver you will pay.”

[20:42]  ²¹ tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

[20:42]  ²² tn Heb “Because you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.”