2:7 “Treat fairly 6 the sons of Barzillai of Gilead and provide for their needs, 7 because they helped me 8 when I had to flee from your brother Absalom.
2:39 Three years later two of Shimei’s servants ran away to King Achish son of Maacah of Gath. Shimei was told, “Look, your servants are in Gath.”
20:5 The messengers came again and said, “This is what Ben Hadad says, ‘I sent this message to you, “You must give me your silver, gold, wives, and sons.”
1 tc Many Hebrew
2 tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”
3 tn Heb “the king.”
4 tn The plural form is used in the Hebrew text to indicate honor and authority.
5 tn Heb “mount Solomon my son on the mule that belongs to me and take him down to Gihon.”
6 tn Heb “do loyalty with”; or “act faithfully toward.”
7 tn Heb “and let them be among the ones who eat [at] your table.”
8 tn Heb “drew near to.”
9 tn Heb “your blood will be upon your head.”
10 tn Heb “because you asked for this thing, and did not ask for yourself many days and did not ask for yourself riches and did not ask for the life of your enemies, but you asked for yourself understanding to hear judgment.”
11 tn This statement is introduced in the Hebrew text by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows.
12 tn Heb “I am doing according to your words.” The perfect tense is sometimes used of actions occurring at the same time a statement is made.
13 tn This statement is introduced by the particle הִנֵּה (hinneh, “look”) which draws attention to and emphasizes what follows. The translation assumes that the perfect tense here indicates that the action occurs as the statement is made (i.e., “right now I give you”).
14 tn Heb “heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)
15 tn Heb “so that there has not been one like you prior to you, and after you one will not arise like you.”
16 tn The translation assumes that the perfect tense here indicates that the action occurs as the statement is made.
17 tn Heb “so that there is not one among the kings like you all your days.” The LXX lacks the words “all your days.”
18 tn Heb “walk in my ways.”
19 tn Or “keeping.”
20 tn Heb “walked.”
21 tn Heb “I will lengthen your days.”
22 tn Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’”
23 tn Heb “by listening to the prayer which your servant is praying concerning this place.”
24 tn Heb “and you, hear [from] heaven and act and judge your servants by declaring the guilty to be guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”
25 tn Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”
26 tn Heb “which they know, each the pain of his heart.”
27 tn Heb “As for you, if you walk before me, as David your father walked, in integrity of heart and in uprightness, by doing all which I commanded you, [and] you keep my rules and my regulations.” Verse 4 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 5.
28 tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”
29 tn Heb “Indeed what do you lack with me, that now you are seeking to go to your land?”
30 tn Heb “and he said.”
31 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
32 tn Heb “made our yoke burdensome.”
33 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.
34 tn Heb “If today you are a servant to these people and you serve them and answer them and speak to them good words, they will be your servants all the days.”
35 tn In the Hebrew text the verb “we will respond” is plural, although it can be understood as an editorial “we.” The ancient versions have the singular here.
36 tn Heb “Lighten the yoke which your father placed on us.”
37 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” However, an alternate view takes בָּעַר (ba’ar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
38 tc The Old Greek, Syriac Peshitta, and some
39 tn The word “new” is implied but not actually present in the Hebrew text.
40 sn Israel will be your new name. See Gen 32:28; 35:10.
41 tn Heb “house.”
42 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”