1 Raja-raja 1:13

1:13 Visit ¹  King David and say to him, ‘My master, O king, did you not solemnly promise ²  your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’

1 Raja-raja 2:42

2:42 the king summoned ³  Shimei and said to him, “You will recall ⁴  that I made you take an oath by the Lord, and I solemnly warned you, ‘If you ever leave and go anywhere, ⁵  know for sure that you will certainly die.’ You said to me, ‘The proposal is acceptable; I agree to it.’ ⁶ 

1 Raja-raja 3:26

3:26 The real mother ⁷  spoke up to the king, for her motherly instincts were aroused. ⁸  She said, “My master, give her the living child! Whatever you do, don’t kill him!” ⁹  But the other woman said, “Neither one of us will have him! Let them cut him in two!”

1 Raja-raja 9:3

9:3 The Lord said to him, “I have answered ¹⁰  your prayer and your request for help that you made to me. I have consecrated this temple you built by making it my permanent home; ¹¹  I will be constantly present there. ¹² 

1 Raja-raja 20:25

20:25 Muster an army like the one you lost, with the same number of horses and chariots. ¹³  Then we will fight them in the plains; we will certainly overpower them.” He approved their plan and did as they advised. ¹⁴ 

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?” ¹⁵  They said, “Attack! The sovereign one ¹⁶  will hand it over to the king.”

[1:13]  ¹ tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

[1:13]  ² tn Or “swear an oath to.”

[2:42]  ³ tn Heb “sent and summoned.”

[2:42]  ⁴ 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]  ⁵ tn Heb “here or there.”

[2:42]  ⁶ tn Heb “good is the word; I have heard.”

[3:26]  ⁷ tn Heb “the woman whose son was alive.”

[3:26]  ⁸ tn Heb “for her compassions grew warm for her son.”

[3:26]  ⁹ tn The infinitive absolute before the negated jussive emphasizes the main verb.

[9:3]  ¹⁰ tn Heb “I have heard.”

[9:3]  ¹¹ tn Heb “by placing my name there perpetually” (or perhaps, “forever”).

[9:3]  ¹² tn Heb “and my eyes and my heart will be there all the days.”

[20:25]  ¹³ tn Heb “And you, you muster an army like the one that fell from you, horse like horse and chariot like chariot.”

[20:25]  ¹⁴ tn Heb “he listened to their voice and did so.”

[22:6]  ¹⁵ tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”

[22:6]  ¹⁶ 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.