1 Raja-raja 2:9

2:9 But now ¹  don’t treat him as if he were innocent. You are a wise man and you know how to handle him; ²  make sure he has a bloody death.” ³ 

1 Raja-raja 3:4

3:4 The king went to Gibeon to offer sacrifices, for it had the most prominent of the high places. ⁴  Solomon would offer up ⁵  a thousand burnt sacrifices on the altar there.

1 Raja-raja 7:38

7:38 He also made ten bronze basins, each of which could hold about 240 gallons. ⁶  Each basin was six feet in diameter; ⁷  there was one basin for each stand.

1 Raja-raja 8:31

8:31 “When someone is accused of sinning against his neighbor and the latter pronounces a curse on the alleged offender before your altar in this temple, be willing to forgive the accused if the accusation is false. ⁸ 

1 Raja-raja 15:13

15:13 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 22:32

22:32 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel.” So they turned and attacked him, but Jehoshaphat cried out.

[2:9]  ¹ tc The Lucianic recension of the Old Greek and the Vulgate have here “you” rather than “now.” The two words are homonyms in Hebrew.

[2:9]  ² tn Heb “what you should do to him.”

[2:9]  ³ tn Heb “bring his grey hair down in blood [to] Sheol.”

[3:4]  ⁴ tn Heb “for it was the great high place.”

[3:4]  ⁵ tn The verb form is an imperfect, which is probably used here in a customary sense to indicate continued or repeated action in past time. See GKC 314 §107.b.

[7:38]  ⁶ tn Heb “forty baths” (a bath was a liquid measure roughly equivalent to six gallons).

[7:38]  ⁷ tn Heb “four cubits, each basin.” It is unclear which dimension is being measured.

[8:31]  ⁸ tn Heb “and forgive the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.” In the Hebrew text the words “and forgive” conclude v. 30, but the accusative sign at the beginning of v. 31 suggests the verb actually goes with what follows in v. 31. The parallel text in 2 Chr 6:22 begins with “and if,” rather than the accusative sign. In this case “forgive” must be taken with what precedes, and v. 31 must be taken as the protasis (“if” clause) of a conditional sentence, with v. 32 being the apodosis (“then” clause) that completes the sentence.

[8:31]  sn Be willing to forgive the accused if the accusation is false. At first it appears that Solomon is asking God to forgive the guilty party. But in v. 32 Solomon asks the Lord to discern who is guilty and innocent, so v. 31 must refer to a situation where an accusation has been made, but not yet proven. The very periphrastic translation reflects this interpretation.

[15:13]  ⁹ tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.