1 Raja-raja 11:18--12:6
Konteks11:18 They went from Midian to Paran; they took some men from Paran and went to Egypt. Pharaoh, king of Egypt, supplied him with a house and food and even assigned him some land. 1 11:19 Pharaoh liked Hadad so well 2 he gave him his sister-in-law (Queen Tahpenes’ sister) as a wife. 3 11:20 Tahpenes’ sister gave birth to his son, 4 named Genubath. Tahpenes raised 5 him in Pharaoh’s palace; Genubath grew up in Pharaoh’s palace among Pharaoh’s sons. 11:21 While in Egypt Hadad heard that David had passed away 6 and that Joab, the commander of the army, was dead. So Hadad asked Pharaoh, “Give me permission to leave 7 so I can return to my homeland.” 11:22 Pharaoh said to him, “What do you lack here that makes you want to go to your homeland?” 8 Hadad replied, 9 “Nothing, but please give me permission to leave.” 10
11:23 God also brought against Solomon 11 another enemy, Rezon son of Eliada who had run away from his master, King Hadadezer of Zobah. 11:24 He gathered some men and organized a raiding band. 12 When David tried to kill them, 13 they went to Damascus, where they settled down and gained control of the city. 11:25 He was Israel’s enemy throughout Solomon’s reign and, like Hadad, caused trouble. He loathed 14 Israel and ruled over Syria.
11:26 Jeroboam son of Nebat, one of Solomon’s servants, rebelled against 15 the king. He was an Ephraimite 16 from Zeredah whose mother was a widow named Zeruah. 11:27 This is what prompted him to rebel against the king: 17 Solomon built a terrace and he closed up a gap in the wall of the city of his father David. 18 11:28 Jeroboam was a talented man; 19 when Solomon saw that the young man was an accomplished worker, he made him the leader of the work crew from the tribe 20 of Joseph. 11:29 At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah 21 was wearing a brand new robe, 11:30 and he grabbed the robe 22 and tore it into twelve pieces. 11:31 Then he told Jeroboam, “Take ten pieces, for this is what the Lord God of Israel says: ‘Look, I am about to tear the kingdom from Solomon’s hand and I will give ten tribes to you. 11:32 He will retain one tribe, for my servant David’s sake and for the sake of Jerusalem, the city I have chosen out of all the tribes of Israel. 11:33 I am taking the kingdom from him 23 because they have 24 abandoned me and worshiped the Sidonian goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom. They have not followed my instructions 25 by doing what I approve and obeying my rules and regulations, like Solomon’s father David did. 26 11:34 I will not take the whole kingdom from his hand. I will allow him to be ruler for the rest of his life for the sake of my chosen servant David who kept my commandments and rules. 11:35 I will take the kingdom from the hand of his son and give ten tribes to you. 27 11:36 I will leave 28 his son one tribe so my servant David’s dynasty may continue to serve me 29 in Jerusalem, the city I have chosen as my home. 30 11:37 I will select 31 you; you will rule over all you desire to have and you will be king over Israel. 11:38 You must obey 32 all I command you to do, follow my instructions, 33 do what I approve, 34 and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; 35 I will give you Israel. 11:39 I will humiliate David’s descendants because of this, 36 but not forever.” 37 11:40 Solomon tried to kill Jeroboam, but Jeroboam escaped to Egypt and found refuge with King Shishak of Egypt. 38 He stayed in Egypt until Solomon died.
11:41 The rest of the events of Solomon’s reign, including all his accomplishments and his wise decisions, are recorded in the scroll called the Annals of Solomon. 39 11:42 Solomon ruled over all Israel from Jerusalem 40 for forty years. 11:43 Then Solomon passed away 41 and was buried in the city of his father David. 42 His son Rehoboam replaced him as king. 43
12:1 Rehoboam traveled to Shechem, for all Israel had gathered in 44 Shechem to make Rehoboam 45 king. 12:2 46 When Jeroboam son of Nebat heard the news, he was still in Egypt, where he had fled from King Solomon and had been living ever since. 47 12:3 They sent for him, 48 and Jeroboam and the whole Israelite assembly came and spoke to Rehoboam, saying, 12:4 “Your father made us work too hard. 49 Now if you lighten the demands he made and don’t make us work as hard, we will serve you.” 50 12:5 He said to them, “Go away for three days, then return to me.” So the people went away.
12:6 King Rehoboam consulted with the older advisers who had served 51 his father Solomon when he had been alive. He asked them, 52 “How do you advise me to answer these people?”
[11:18] 1 tn Heb “and they arose from Midian and went to Paran and they took men with them from Paran and went to Egypt to Pharaoh king of Egypt and he gave to him a house and food and he said to him, and a land he gave to him.” Something seems to be accidentally omitted after “and he said to him.”
[11:19] 2 tn Heb “and Hadad found great favor in the eyes of Pharaoh.”
[11:19] 3 tn Heb “and he gave to him a wife, the sister of his wife, the sister of Tahpenes the queen.”
[11:20] 4 tn Heb “bore him Genubath his son.”
[11:20] 5 tc The Hebrew text reads וַתִּגְמְלֵהוּ (vattigmÿlehu, “weaned him”) but a slight alteration of the consonantal text yields וַתִּגְדְלֵהוּ (vattigdÿlehu, “raised him”), which seems to make better sense.
[11:21] 6 tn Heb “lay down with his fathers.”
[11:21] 7 tn Heb “send me away.”
[11:22] 8 tn Heb “Indeed what do you lack with me, that now you are seeking to go to your land?”
[11:22] 9 tn Heb “and he said.”
[11:22] 10 sn So Hadad asked Pharaoh… This lengthy description of Hadad’s exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author’s thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the
[11:23] 11 tn Heb “him”; the referent (Solomon) has been specified in the translation for clarity.
[11:24] 12 tn Heb “and he was the officer of a raiding band.”
[11:24] 13 tn The Hebrew text reads “when David killed them.” This phrase is traditionally joined with what precedes. The ancient Greek version does not reflect the phrase and some suggest that it has been misplaced from the end of v. 23.
[11:25] 14 tn The construction (Qal of קוּץ + בְּ [quts + bet] preposition) is rare, but not without parallel (see Lev 20:23).
[11:26] 15 tn Heb “raised a hand against.”
[11:26] 16 tn Heb “Ephrathite,” which here refers to an Ephraimite (see HALOT 81 s.v. אֶפְרַיִם).
[11:27] 17 tn Heb “this is the matter concerning which he raised a hand against the king.”
[11:27] 18 sn The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[11:28] 19 tn Heb “man of strength.”
[11:29] 21 tn The Hebrew text has simply “he,” making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation.
[11:30] 22 tn Heb “and Ahijah grabbed the new robe that was on him.”
[11:33] 23 tn The words “I am taking the kingdom from him” are supplied in the translation for clarification.
[11:33] 24 tc This is the reading of the MT; the LXX, Syriac, and Vulgate read “he has.”
[11:33] 25 tn Heb “walked in my ways.”
[11:33] 26 tn Heb “by doing what is right in my eyes, my rules and my regulations, like David his father.”
[11:35] 27 tn Heb “and I will give it to you, ten tribes.”
[11:36] 29 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem.” The metaphorical “lamp” symbolizes the Davidic dynasty. Because this imagery is unfamiliar to the modern reader, the translation “so my servant David’s dynasty may continue to serve me” has been used.
[11:36] 30 tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem, the city which I have chosen for myself to put my name there.”
[11:38] 32 tn Heb “If you obey.” In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.
[11:38] 33 tn Heb “walk in my ways.”
[11:38] 34 tn Heb “do what is right in my eyes.”
[11:38] 35 tn Heb “I will build for you a permanent house, like I built for David.”
[11:39] 36 sn Because of this. Reference is made to the idolatry mentioned earlier.
[11:39] 37 tn Heb “but not all the days.”
[11:40] 38 tn Heb “but Jeroboam arose and ran away to Egypt, to Shishak king of Egypt.”
[11:41] 39 tn Heb “As for the rest of the events of Solomon, and all which he did, and his wisdom, are they not written on the scroll of the events of Solomon?”
[11:42] 40 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:43] 41 tn Heb “lay down with his fathers.”
[11:43] 42 sn The city of his father David. The phrase refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.
[11:43] 43 tc Before this sentence the Old Greek translation includes the following words: “And it so happened that when Jeroboam son of Nebat heard – now he was in Egypt where he had fled from before Solomon and was residing in Egypt – he came straight to his city in the land of Sarira which is on mount Ephraim. And king Solomon slept with his fathers.”
[12:1] 45 tn Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.
[12:2] 46 tc Verse 2 is not included in the Old Greek translation. See the note on 11:43.
[12:2] 47 tn Heb “and Jeroboam lived in Egypt.” The parallel text in 2 Chr 10:2 reads, “and Jeroboam returned from Egypt.” In a purely consonantal text the forms “and he lived” and “and he returned” are identical (וישׁב).
[12:3] 48 tn Heb “They sent and called for him.”
[12:4] 49 tn Heb “made our yoke burdensome.”
[12:4] 50 tn Heb “but you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.” In the Hebrew text the prefixed verbal form with vav (וְנַעַבְדֶךָ, [vÿna’avdekha] “and we will serve you”) following the imperative (הָקֵל [haqel], “lighten”) indicates purpose (or result). The conditional sentence used in the translation above is an attempt to bring out the logical relationship between these forms.
