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 8:32

8:32 Listen from heaven and make a just decision about your servants’ claims. Condemn the guilty party, declare the other innocent, and give both of them what they deserve. ³ 

1 Raja-raja 8:36

8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly ⁴  you will then teach them the right way to live ⁵  and send rain on your land that you have given your people to possess. ⁶ 

1 Raja-raja 8:47

8:47 When your people ⁷  come to their senses ⁸  in the land where they are held prisoner, they will repent and beg for your mercy in the land of their imprisonment, admitting, ‘We have sinned and gone astray; ⁹  we have done evil.’

1 Raja-raja 19:10

19:10 He answered, “I have been absolutely loyal ¹⁰  to the Lord, the sovereign God, ¹¹  even though the Israelites have abandoned the agreement they made with you, ¹²  torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.” ¹³ 

1 Raja-raja 19:14

19:14 He answered, “I have been absolutely loyal ¹⁴  to the Lord, the sovereign God, ¹⁵  even though the Israelites have abandoned the agreement they made with you, ¹⁶  torn down your altars, and killed your prophets with the sword. I alone am left and now they want to take my life.” ¹⁷ 

1 Raja-raja 20:31

20:31 His advisers ¹⁸  said to him, “Look, we have heard that the kings of the Israelite dynasty are kind. ¹⁹  Allow us to put sackcloth around our waists and ropes on our heads ²⁰  and surrender ²¹  to the king of Israel. Maybe he will spare our lives.”

1 Raja-raja 20:33

20:33 The men took this as a good omen and quickly accepted his offer, saying, “Ben Hadad is your brother.” Ahab ²²  then said, “Go, get him.” So Ben Hadad came out to him, and Ahab pulled him up into his chariot.

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 ²³  of the battle, and then a man turned aside and brought me a prisoner. ²⁴  He told me, ‘Guard this prisoner. If he ends up missing for any reason, ²⁵  you will pay with your life or with a talent ²⁶  of silver.’ ²⁷ 

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?” ²⁸  They said, “Attack! The sovereign one ²⁹  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.”

[8:32]  ³ tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”

[8:36]  ⁴ tn The translation understands כִּי (ki) in an emphatic or asseverative sense.

[8:36]  ⁵ tn Heb “the good way in which they should walk.”

[8:36]  ⁶ tn Or “for an inheritance.”

[8:47]  ⁷ tn Heb “they”; the referent (your people) has been specified in the translation for clarity.

[8:47]  ⁸ tn Or “stop and reflect”; Heb “bring back to their heart.”

[8:47]  ⁹ tn Or “done wrong.”

[19:10]  ¹⁰ tn Or “very zealous.” The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance.

[19:10]  ¹¹ tn Traditionally, “the God of hosts.”

[19:10]  ¹² tn Heb “abandoned your covenant.”

[19:10]  ¹³ tn Heb “and they are seeking my life to take it.”

[19:14]  ¹⁴ tn Or “very zealous.” The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance.

[19:14]  ¹⁵ tn Traditionally, “the God of hosts.”

[19:14]  ¹⁶ tn Heb “abandoned your covenant.”

[19:14]  ¹⁷ tn Heb “and they are seeking my life to take it.”

[20:31]  ¹⁸ tn Or “servants.”

[20:31]  ¹⁹ 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]  ²⁰ 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]  ²¹ tn Heb “go out.”

[20:33]  ²² tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.

[20:39]  ²³ tn Heb “middle.”

[20:39]  ²⁴ tn Heb “man” (also a second time later in this verse).

[20:39]  ²⁵ tn Heb “if being missed, he is missed.” The emphatic infinitive absolute before the finite verbal form lends solemnity to the warning.

[20:39]  ²⁶ 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]  ²⁷ tn Heb “your life will be in place of his life, or a unit of silver you will pay.”

[22:6]  ²⁸ tn Heb “Should I go against Ramoth Gilead for war or should I refrain?”

[22:6]  ²⁹ 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.