1 Raja-raja 1:31

1:31 Bathsheba bowed down to the king with her face to the floor ¹  and said, “May my master, King David, live forever!”

1 Raja-raja 1:40

1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. ² 

1 Raja-raja 7:13

Solomon Commissions Hiram to Supply the Temple

7:13 King Solomon sent for Hiram ³  of Tyre. ⁴ 

1 Raja-raja 8:11

8:11 The priests could not carry out their duties ⁵  because of the cloud; the Lord’s glory filled his temple. ⁶ 

1 Raja-raja 8:51

8:51 After all, ⁷  they are your people and your special possession ⁸  whom you brought out of Egypt, from the middle of the iron-smelting furnace. ⁹ 

1 Raja-raja 9:23

9:23 These men were also in charge of Solomon’s work projects; there were a total of 550 men who supervised the workers. ¹⁰ 

1 Raja-raja 10:1

Solomon Entertains a Queen

10:1 When the queen of Sheba heard about Solomon, ¹¹  she came to challenge ¹²  him with difficult questions. ¹³ 

1 Raja-raja 10:8

10:8 Your attendants, who stand before you at all times and hear your wise sayings, are truly happy! ¹⁴ 

1 Raja-raja 10:28

10:28 Solomon acquired his horses from Egypt ¹⁵  and from Que; the king’s traders purchased them from Que.

1 Raja-raja 11:6

11:6 Solomon did evil in the Lord’s sight; ¹⁶  he did not remain loyal to ¹⁷  the Lord, like his father David had.

1 Raja-raja 11:8

11:8 He built high places for all his foreign wives so they could burn incense and make sacrifices to their gods. ¹⁸ 

1 Raja-raja 11:26

11:26 Jeroboam son of Nebat, one of Solomon’s servants, rebelled against ¹⁹  the king. He was an Ephraimite ²⁰  from Zeredah whose mother was a widow named Zeruah.

1 Raja-raja 11:37

11:37 I will select ²¹  you; you will rule over all you desire to have and you will be king over Israel.

1 Raja-raja 12:26

12:26 Jeroboam then thought to himself: ²²  “Now the Davidic dynasty could regain the kingdom. ²³ 

1 Raja-raja 14:19

Jeroboam’s Reign Ends

14:19 The rest of the events of Jeroboam’s reign, including the details of his battles and rule, are recorded in the scroll called the Annals of the Kings of Israel. ²⁴ 

1 Raja-raja 14:27-29

14:27 King Rehoboam made bronze shields to replace them and assigned them to the officers of the royal guard ²⁵  who protected the entrance to the royal palace. 14:28 Whenever the king visited the Lord’s temple, the royal guard carried them and then brought them back to the guardroom.

14:29 The rest of the events of Rehoboam’s reign, including his accomplishments, are recorded in the scroll called the Annals of the

Kings of Judah. ²⁶ 

1 Raja-raja 15:17

15:17 King Baasha of Israel attacked Judah and established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah. ²⁷ 

1 Raja-raja 15:26

15:26 He did evil in the sight of ²⁸  the Lord. He followed in his father’s footsteps and encouraged Israel to sin. ²⁹ 

1 Raja-raja 15:31

15:31 The rest of the events of Nadab’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. ³⁰ 

1 Raja-raja 15:34

15:34 He did evil in the sight of ³¹  the Lord; he followed in Jeroboam’s footsteps and encouraged Israel to sin. ³² 

1 Raja-raja 16:14

16:14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. ³³ 

1 Raja-raja 16:25

16:25 Omri did more evil in the sight of ³⁴  the Lord than all who were before him.

1 Raja-raja 16:27

16:27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. ³⁵ 

1 Raja-raja 16:30

16:30 Ahab son of Omri did more evil in the sight of ³⁶  the Lord than all who were before him.

1 Raja-raja 18:39

18:39 When all the people saw this, they threw themselves down with their faces to the ground and said, “The Lord is the true God! ³⁷  The Lord is the true God!”

1 Raja-raja 20:21

20:21 Then the king of Israel marched out and struck down the horses and chariots; he thoroughly defeated ³⁸  Syria.

1 Raja-raja 20:26

20:26 In the spring ³⁹  Ben Hadad mustered the Syrian army ⁴⁰  and marched to Aphek to fight Israel. ⁴¹ 

1 Raja-raja 22:21

22:21 Then a spirit ⁴²  stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’

[1:31]  ¹ tn Heb “bowed low, face [to] the ground, and bowed down to the king.”

[1:40]  ² 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.

[7:13]  ³ tn Heb “King Solomon sent and took Hiram from Tyre.” In 2 Chr 2:13 (MT v. 12) and 4:11, 16 his name is spelled “Huram.”

[7:13]  ⁴ map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.

[8:11]  ⁵ tn Heb “were not able to stand to serve.”

[8:11]  ⁶ tn Heb “the house of the Lord.”

[8:51]  ⁷ tn Or “for.”

[8:51]  ⁸ tn Heb “inheritance.”

[8:51]  ⁹ tn The Hebrew term כּוּר (kur, “furnace,” cf. Akkadian ku„ru) is a metaphor for the intense heat of purification. A כּוּר was not a source of heat but a crucible (“iron-smelting furnace”) in which precious metals were melted down and their impurities burned away (see I. Cornelius, NIDOTTE 2:618-19). Thus Egypt served not as a place of punishment for the Israelites, but as a place of refinement to bring Israel to a place of submission to divine sovereignty.

[8:51]  sn From the middle of the iron-smelting furnace. The metaphor of a furnace suggests fire and heat and is an apt image to remind the people of the suffering they endured while slaves in Egypt.

[9:23]  ¹⁰ tn Heb “these [were] the officials of the governors who were over the work belonging to Solomon, five hundred fifty, the ones ruling over the people, the ones doing the work.”

[10:1]  ¹¹ tn Heb “the report about Solomon.” The Hebrew text also has, “to the name of the Lord,” which fits very awkwardly in the sentence. If retained, perhaps it should be translated, “because of the reputation of the Lord.” The phrase, which is omitted in the parallel passage in 2 Chr 9:1, may be an addition based on the queen’s declaration of praise to the Lord in v. 9.

[10:1]  ¹² tn Or “test.”

[10:1]  ¹³ tn Or “riddles.”

[10:8]  ¹⁴ tn Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”

[10:28]  ¹⁵ sn From Egypt. Because Que is also mentioned, some prefer to see in vv. 28-29 a reference to Mutsur. Que and Mutsur were located in Cilicia/Cappadocia (in modern southern Turkey). See HALOT 625 s.v. מִצְרַיִם.

[11:6]  ¹⁶ tn Heb “in the eyes of the Lord.”

[11:6]  ¹⁷ tn The idiomatic statement reads in Hebrew, “he did not fill up after.”

[11:8]  ¹⁸ tn Heb “and the same thing he did for all his foreign wives, [who] were burning incense and sacrificing to their gods.”

[11:26]  ¹⁹ tn Heb “raised a hand against.”

[11:26]  ²⁰ tn Heb “Ephrathite,” which here refers to an Ephraimite (see HALOT 81 s.v. אֶפְרַיִם).

[11:37]  ²¹ tn Heb “take.”

[12:26]  ²² tn Heb “said in his heart.”

[12:26]  ²³ tn Heb “Now the kingdom could return to the house of David.” The imperfect verbal form translated “could return” is understood as having a potential force here. Perhaps this is not strong enough; another option is “will return.”

[14:19]  ²⁴ tn Heb “As for the rest of the events of Jeroboam, how he fought and how he ruled, are they not written on the scroll of the events of the days of the kings of Israel?”

[14:27]  ²⁵ tn Heb “runners.”

[14:29]  ²⁶ tn Heb “As for the rest of the events of Rehoboam, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”

[15:17]  ²⁷ tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”

[15:26]  ²⁸ tn Heb “in the eyes of.”

[15:26]  ²⁹ tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”

[15:31]  ³⁰ tn Heb “As for the rest of the events of Nadab, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”

[15:34]  ³¹ tn Heb “in the eyes of.”

[15:34]  ³² tn Heb “and he walked in the way of Jeroboam and in his sin which he made Israel sin.”

[16:14]  ³³ tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”

[16:25]  ³⁴ tn Heb “in the eyes of.”

[16:27]  ³⁵ tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”

[16:30]  ³⁶ tn Heb “in the eyes of.”

[18:39]  ³⁷ tn Heb “the God” (the phrase occurs twice in this verse).

[20:21]  ³⁸ tn Heb “struck down Aram with a great striking down.”

[20:26]  ³⁹ tn Heb “at the turning of the year.”

[20:26]  ⁴⁰ tn Heb “mustered Aram.”

[20:26]  ⁴¹ tn Heb “and went up to Aphek for battle with Israel.”

[22:21]  ⁴² tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, [ruakh-Yahweh], Heb “the spirit of the Lord”) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-23 is the same as the divine spirit mentioned by Zedekiah in v. 24. This would explain why the article is used on רוּחַ; he can be called “the spirit” because he is the well-known spirit who energizes the prophets.