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1 Kings 8:33-43

Context

8:33 “The time will come when 1  your people Israel are defeated by an enemy 2  because they sinned against you. If they come back to you, renew their allegiance to you, 3  and pray for your help 4  in this temple, 8:34 then listen from heaven, forgive the sin of your people Israel, and bring them back to the land you gave to their ancestors.

8:35 “The time will come when 5  the skies are shut up tightly and no rain falls because your people 6  sinned against you. When they direct their prayers toward this place, renew their allegiance to you, 7  and turn away from their sin because you punish 8  them, 8:36 then listen from heaven and forgive the sin of your servants, your people Israel. Certainly 9  you will then teach them the right way to live 10  and send rain on your land that you have given your people to possess. 11 

8:37 “The time will come when the land suffers from a famine, a plague, blight and disease, or a locust 12  invasion, or when their enemy lays siege to the cities of the land, 13  or when some other type of plague or epidemic occurs. 8:38 When all your people Israel pray and ask for help, 14  as they acknowledge their pain 15  and spread out their hands toward this temple, 8:39 then listen from your heavenly dwelling place, forgive their sin, 16  and act favorably toward each one based on your evaluation of his motives. 17  (Indeed you are the only one who can correctly evaluate the motives of all people.) 18  8:40 Then they will obey 19  you throughout their lifetimes as 20  they live on the land you gave to our ancestors.

8:41 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation. 21  8:42 When they hear about your great reputation 22  and your ability to accomplish mighty deeds, 23  they will come and direct their prayers toward this temple. 8:43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. 24  Then all the nations of the earth will acknowledge your reputation, 25  obey 26  you like your people Israel do, and recognize that this temple I built belongs to you. 27 

1 Kings 21:17-29

Context

21:17 The Lord told Elijah the Tishbite: 28  21:18 “Get up, go down and meet King Ahab of Israel who lives in Samaria. He is at the vineyard of Naboth; he has gone down there to take possession of it. 21:19 Say to him, ‘This is what the Lord says: “Haven’t you committed murder and taken possession of the property of the deceased?”’ Then say to him, ‘This is what the Lord says: “In the spot where dogs licked up Naboth’s blood they will also lick up your blood – yes, yours!”’”

21:20 When Elijah arrived, Ahab said to him, 29  “So, you have found me, my enemy!” Elijah 30  replied, “I have found you, because you are committed 31  to doing evil in the sight of 32  the Lord. 21:21 The Lord says, 33  ‘Look, I am ready to bring disaster 34  on you. I will destroy you 35  and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 36  21:22 I will make your dynasty 37  like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ 38  21:23 The Lord says this about Jezebel, ‘Dogs will devour Jezebel by the outer wall 39  of Jezreel.’ 21:24 As for Ahab’s family, dogs will eat the ones 40  who die in the city, and the birds of the sky will eat the ones who die in the country.” 21:25 (There had never been anyone like Ahab, who was firmly committed 41  to doing evil in the sight of 42  the Lord, urged on by his wife Jezebel. 43  21:26 He was so wicked he worshiped the disgusting idols, 44  just like the Amorites 45  whom the Lord had driven out from before the Israelites.)

21:27 When Ahab heard these words, he tore his clothes, put on sackcloth, and fasted. He slept in sackcloth and walked around dejected. 21:28 The Lord said to Elijah the Tishbite, 46  21:29 “Have you noticed how Ahab shows remorse 47  before me? Because he shows remorse before me, I will not bring disaster on his dynasty during his lifetime, but during the reign of his son.” 48 

1 tn Heb “when.” In the Hebrew text vv. 33-34 actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.

2 tn Or “are struck down before an enemy.”

3 tn Heb “confess [or perhaps, “praise”] your name.”

4 tn Heb “and they pray and ask for help.”

5 tn Heb “when.” In the Hebrew text vv. 35-36a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.

6 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.

7 tn Heb “confess [or perhaps, “praise”] your name.”

8 tn The Hebrew text has “because you answer them,” as if the verb is from עָנָה (’anah, “to answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם (tÿannem, “you afflict them”), a Piel verb form from the homonym עָנָה (“to afflict”).

9 tn The translation understands כִּי (ki) in an emphatic or asseverative sense.

10 tn Heb “the good way in which they should walk.”

11 tn Or “for an inheritance.”

12 tn Actually two Hebrew terms appear here, both of which are usually taken as referring to locusts. Perhaps different stages of growth or different varieties are in view.

13 tn Heb “in the land, his gates.”

14 tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”

15 tn Heb “which they know, each the pain of his heart.”

16 tn The words “their sin” are added for clarification.

17 tn Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 37-39a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.

18 tn Heb “Indeed you know, you alone, the heart of all the sons of mankind.”

19 tn Heb “fear.”

20 tn Heb “all the days [in] which.”

21 tn Heb “your name.” 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.

22 tn Heb “your great name.” See the note on the word “reputation” in the previous verse.

23 tn Heb “and your strong hand and your outstretched arm.”

24 tn Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”

25 tn Heb “your name.” See the note on the word “reputation” in v. 41.

26 tn Heb “fear.”

27 tn Heb “that your name is called over this house which I built.” The Hebrew idiom “to call the name over” indicates ownership. See 2 Sam 12:28.

28 tn Heb “the word of the Lord came to Elijah the Tishbite.”

29 tn Heb “and Ahab said to Elijah.” The narrative is elliptical and streamlined. The words “when Elijah arrived” are supplied in the translation for clarification.

30 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

31 tn Heb “you have sold yourself.”

32 tn Heb “in the eyes of.”

33 tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.

34 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, raah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.

35 tn Heb “I will burn after you.” Some take the verb בָּעַר (baar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.

36 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿazuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (’efes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.

37 tn Heb “house.”

38 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”

39 tc A few Hebrew mss and some ancient versions agree with 2 Kgs 9:10, 36, which reads, “the plot [of ground] at Jezreel.” The Hebrew words translated “outer wall” (חֵל, khel, defectively written here!) and “plot [of ground]” (חֵלֶק, kheleq) are spelled similarly.

40 tn “Dogs will eat the ones who belonging to Ahab who die in the city.”

41 tn Heb “who sold himself.”

42 tn Heb “in the eyes of.”

43 tn Heb “like Ahab…whom his wife Jezebel incited.”

44 tn The Hebrew word used here, גִלּוּלִים (gillulim) is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as אֱלִילִים (’elilim, “worthless things”) and הֲבָלִים (havalim, “vanities” or “empty winds”).

45 tn Heb “He acted very abominably by walking after the disgusting idols, according to all which the Amorites had done.”

46 tn Heb “the word of the Lord came to Elijah the Tishbite.”

47 tn Or “humbles himself.” The expression occurs a second time later in this verse.

48 tn Heb “I will not bring the disaster during his days, [but] in the days of his son I will bring the disaster on his house.”



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