1 Raja-raja 1:39-40

1:39 Zadok the priest took a horn filled with olive oil ¹  from the tent and poured it on ²  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. ³ 

1 Raja-raja 1:1

Adonijah Tries to Seize the Throne

1:1 King David was very old; ⁴  even when they covered him with blankets, ⁵  he could not get warm.

1 Raja-raja 12:1

Rehoboam Loses His Kingdom

12:1 Rehoboam traveled to Shechem, for all Israel had gathered in ⁶  Shechem to make Rehoboam ⁷  king.

Amsal 11:10

11:10 When the righteous do well, ⁸  the city rejoices; ⁹ 

when the wicked perish, there is joy.

Amsal 29:2

29:2 When the righteous become numerous, ¹⁰  the people rejoice;

when the wicked rule, the people groan. ¹¹ 

[1:39]  ¹ 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.

[1:39]  ² tn Or “anointed.”

[1:40]  ³ 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.

[1:1]  ⁴ tn Heb “was old, coming into the days” (i.e., advancing in years).

[1:1]  ⁵ tn Or “garments.”

[12:1]  ⁶ tn Heb “come [to].”

[12:1]  ⁷ tn Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.

[11:10]  ⁸ tn The text has “in the good [בְּטוֹב, bÿtov] of the righteous,” meaning when they do well, when they prosper. Cf. NCV, NLT “succeed”; TEV “have good fortune.”

[11:10]  ⁹ sn The verb תַּעֲלֹץ (ta’alots, “to rejoice; to exult”) is paralleled with the noun רִנָּה (rinnah, “ringing cry”). The descriptions are hyperbolic, except when the person who dies is one who afflicted society (e.g., 2 Kgs 11:20; Esth 8:15). D. Kidner says, “However drab the world makes out virtue to be, it appreciates the boon of it in public life” (Proverbs [TOTC], 91).

[29:2]  ¹⁰ tn The Hebrew form בִּרְבוֹת (birvot) is the Qal infinitive construct of רָבָה (ravah) with a בּ (bet) preposition, forming a temporal clause with a subjective genitive following it. It is paralleled in the second colon by the same construction, showing the antithesis: וּבִמְשֹׁל (uvimshol), “and when the wicked rule.” Some commentators wish to change the first verb to make it parallel this more closely, e.g., רָדָה (radah, “to rule”), but that would be too neat and is completely unsupported. The contrast is between when the righteous increase and when the wicked rule. It is not hard to see how this contrast works out in society.

[29:2]  ¹¹ tn The Niphal verb אָנַח (’anakh) means “to sigh; to groan,” usually because of grief or physical and emotional distress. The word is a metonymy of effect; the cause is the oppression and distress due to evil rulers.