1 Raja-raja 3:23

3:23 The king said, “One says, ‘My son is alive; your son is dead,’ while the other says, ‘No, your son is dead; my son is alive.’”

1 Raja-raja 13:3

13:3 That day he also announced ¹  a sign, “This is the sign the Lord has predetermined: ²  The altar will be split open and the ashes ³  on it will fall to the ground.” ⁴ 

1 Raja-raja 13:12

13:12 Their father asked them, “Which road did he take?” His sons showed him ⁵  the road the prophet ⁶  from Judah had taken.

1 Raja-raja 14:14

14:14 The Lord will raise up a king over Israel who will cut off Jeroboam’s dynasty. ⁷  It is ready to happen! ⁸ 

1 Raja-raja 17:24

17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.” ⁹ 

1 Raja-raja 18:7

18:7 As Obadiah was traveling along, Elijah met him. ¹⁰  When he recognized him, he fell facedown to the ground and said, “Is it really you, my master, Elijah?”

1 Raja-raja 19:5

19:5 He stretched out ¹¹  and fell asleep under the shrub. All of a sudden an angelic messenger ¹²  touched him and said, “Get up and eat.”

1 Raja-raja 21:5

21:5 Then his wife Jezebel came in and said to him, “Why do you have a bitter attitude and refuse to eat?”

1 Raja-raja 22:20

22:20 The Lord said, ‘Who will deceive Ahab, so he will attack Ramoth Gilead and die ¹³  there?’ One said this and another that.

1 Raja-raja 22:24

22:24 Zedekiah son of Kenaanah approached, hit Micaiah on the jaw, and said, “Which way did the Lord’s spirit go when he went from me to speak to you?”

1 Raja-raja 22:27

22:27 Say, ‘This is what the king says, “Put this man in prison. Give him only a little bread and water ¹⁴  until I safely return.”’” ¹⁵ 

[13:3]  ¹ tn Heb “gave.”

[13:3]  ² tn Heb “spoken.”

[13:3]  ³ tn Heb “the fat.” Reference is made to burnt wood mixed with fat. See HALOT 234 s.v. דשׁן.

[13:3]  ⁴ tn Heb “will be poured out.”

[13:12]  ⁵ tn The Hebrew text has “and his sons saw” (וַיִּרְאוּ [vayyir’u], Qal from רָאָה [ra’ah]). In this case the verbal construction (vav consecutive + prefixed verbal form) would have to be understood as pluperfect, “his sons had seen.” Such uses of this construction are rare at best. Consequently many, following the lead of the ancient versions, prefer to emend the verbal form to a Hiphil with pronominal suffix (וַיַּרְאֻהוּ [vayyar’uhu], “and they showed him”).

[13:12]  ⁶ tn Heb “the man of God.”

[14:14]  ⁷ tn Heb “house.”

[14:14]  ⁸ tn Heb “This is the day. What also now?” The precise meaning of the second half of the statement is uncertain.

[17:24]  ⁹ tn Heb “you are a man of God and the word of the Lord is truly in your mouth.”

[17:24]  sn This episode is especially significant in light of Ahab’s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel’s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal’s back yard, as it were. The episode demonstrates that Israel’s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the Lord proves that he, not Baal, controls the elements of the storm and determines when the rains will fall.

[18:7]  ¹⁰ tn Heb “look, Elijah [came] to meet him.”

[19:5]  ¹¹ tn Or “lay down.”

[19:5]  ¹² tn Heb “Look, a messenger.”

[22:20]  ¹³ tn Heb “and fall.”

[22:27]  ¹⁴ tn Heb “the bread of affliction and the water of affliction.”

[22:27]  ¹⁵ tn Heb “come in peace.” So also in v. 28.