1 Raja-raja 9:7
Konteks9:7 then I will remove Israel from the land 1 I have given them, I will abandon this temple I have consecrated with my presence, 2 and Israel will be mocked and ridiculed 3 among all the nations.
1 Raja-raja 13:34
Konteks13:34 This sin caused Jeroboam’s dynasty 4 to come to an end and to be destroyed from the face of the earth.
1 Raja-raja 14:10
Konteks14:10 So I am ready to bring disaster 5 on the dynasty 6 of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. 7 I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. 8
1 Raja-raja 15:13
Konteks15:13 He also removed Maacah his grandmother 9 from her position as queen because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and burned it in the Kidron Valley.
1 Raja-raja 15:29
Konteks15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, 10 just as the Lord had predicted 11 through his servant Ahijah the Shilonite.
1 Raja-raja 16:3
Konteks16:3 So I am ready to burn up 12 Baasha and his family, and make your family 13 like the family of Jeroboam son of Nebat.
1 Raja-raja 16:5
Konteks16:5 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. 14
1 Raja-raja 16:11-12
Konteks16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 15 16:12 Zimri destroyed Baasha’s entire family, just as the Lord had predicted to Baasha 16 through Jehu the prophet.
1 Raja-raja 18:4-5
Konteks18:4 When Jezebel was killing 17 the Lord’s prophets, Obadiah took one hundred prophets and hid them in two caves in two groups of fifty. He also brought them food and water.) 18:5 Ahab told Obadiah, “Go through the land to all the springs and valleys. Maybe we can find some grazing areas 18 so we can keep the horses and mules alive and not have to kill 19 some of the animals.”
1 Raja-raja 20:7
Konteks20:7 The king of Israel summoned all the leaders 20 of the land and said, “Notice how this man is looking for trouble. 21 Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.”
1 Raja-raja 20:42
Konteks20:42 The prophet 22 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.’” 23
1 Raja-raja 21:21-22
Konteks21:21 The Lord says, 24 ‘Look, I am ready to bring disaster 25 on you. I will destroy you 26 and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 27 21:22 I will make your dynasty 28 like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ 29
1 Raja-raja 22:11
Konteks22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’”
1 Raja-raja 22:23
Konteks22:23 So now, look, the Lord has placed a lying spirit in the mouths of all these prophets of yours; but the Lord has decreed disaster for you.”
[9:7] 1 tn Heb “I will cut off Israel from upon the surface of the land.”
[9:7] 2 tn Heb “and the temple which I consecrated for my name I will send away from before my face.”
[9:7] sn Instead of “I will send away,” the parallel text in 2 Chr 7:20 has “I will throw away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error.
[9:7] 3 tn Heb “will become a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.
[14:10] 5 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] 7 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] 8 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.
[15:13] 9 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:29] 10 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] 11 tn Heb “according to the word of the
[16:3] 12 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” However, an alternate view takes בָּעַר (ba’ar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
[16:3] 13 tc The Old Greek, Syriac Peshitta, and some
[16:5] 14 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?”
[16:11] 15 tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”
[16:12] 16 tn Heb “according to the word of the
[18:4] 17 tn Heb “cutting off.”
[18:5] 19 tn Heb “to cut off.”
[20:7] 21 tn Heb “Know and see that this [man] is seeking trouble.”
[20:42] 22 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
[20:42] 23 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.”
[21:21] 24 tn The introductory formula “the
[21:21] 25 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.
[21:21] 26 tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.
[21:21] 27 tn Heb “and I will cut off from Ahab 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, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר 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.
[21:22] 29 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”
