1 Raja-raja 3:9

3:9 So give your servant a discerning mind ¹  so he can make judicial decisions for ²  your people and distinguish right from wrong. ³  Otherwise ⁴  no one is able ⁵  to make judicial decisions for ⁶  this great nation of yours.” ⁷ 

1 Raja-raja 8:16

8:16 He told David, ⁸  ‘Since the day I brought my people Israel out of Egypt, I have not chosen a city from all the tribes of Israel to build a temple in which to live. ⁹  But I have chosen David to lead my people Israel.’

1 Raja-raja 8:36

8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly ¹⁰  you will then teach them the right way to live ¹¹  and send rain on your land that you have given your people to possess. ¹² 

1 Raja-raja 12:21

12:21 When Rehoboam arrived in Jerusalem, he summoned 180,000 skilled warriors from all of Judah and the tribe of Benjamin ¹³  to attack Israel and restore the kingdom to Rehoboam son of Solomon.

1 Raja-raja 13:33

A Prophet Announces the End of Jeroboam’s Dynasty

13:33 After this happened, Jeroboam still did not change his evil ways; ¹⁴  he continued to appoint common people ¹⁵  as priests at the high places. Anyone who wanted the job he consecrated as a priest. ¹⁶ 

1 Raja-raja 16:2

16:2 “I raised you up ¹⁷  from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps ¹⁸  and encouraged my people Israel to sin; their sins have made me angry. ¹⁹ 

1 Raja-raja 20:42

20:42 The prophet ²⁰  then said to him, “This is what the Lord says, ‘Because you released a man I had determined should die, you will pay with your life and your people will suffer instead of his people.’” ²¹ 

[3:9]  ¹ tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

[3:9]  ² tn Heb “to judge.”

[3:9]  ³ tn Heb “to understand between good and evil.”

[3:9]  ⁴ tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.

[3:9]  ⁵ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

[3:9]  ⁶ tn Heb “to judge.”

[3:9]  ⁷ tn Heb “your numerous people.”

[8:16]  ⁸ tn Heb “saying.”

[8:16]  ⁹ tn Heb “to build a house for my name to be there.”

[8:16]  sn To build a temple in which to live (Heb “to build a house for my name to be there”). In the OT, the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

[8:36]  ¹⁰ tn The translation understands כִּי (ki) in an emphatic or asseverative sense.

[8:36]  ¹¹ tn Heb “the good way in which they should walk.”

[8:36]  ¹² tn Or “for an inheritance.”

[12:21]  ¹³ tn Heb “he summoned all the house of Judah and the tribe of Benjamin, one hundred eighty thousand chosen men, accomplished in war.”

[13:33]  ¹⁴ tn Heb “did not turn from his evil way.”

[13:33]  ¹⁵ sn The expression common people refers to people who were not Levites. See 1 Kgs 12:31.

[13:33]  ¹⁶ tn Heb “and one who had the desire he was filling his hand so that he became [one of] the priests of the high places.”

[16:2]  ¹⁷ tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.

[16:2]  ¹⁸ tn Heb “walked in the way of Jeroboam.”

[16:2]  ¹⁹ tn Heb “angering me by their sins.”

[20:42]  ²⁰ tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

[20:42]  ²¹ tn Heb “Because you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.”