1 Kings 1:48

1:48 and said¹ this: ‘The Lord God of Israel is worthy of praise because² today he has placed a successor on my throne and allowed me to see it.’”³

1 Kings 2:27

2:27 Solomon dismissed Abiathar from his position as priest of the Lord,⁴ fulfilling the decree of judgment the Lord made in Shiloh against the family of Eli.⁵

1 Kings 8:27

8:27 “God does not really live on the earth!⁶ Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!

1 Kings 8:34

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.

1 Kings 15:17

15:17 King Baasha of Israel attacked Judah and established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah.⁷

1 Kings 18:1

Elijah Meets the King’s Servant

18:1 Some time later, in the third year of the famine, the Lord told Elijah,⁸ “Go, make an appearance before Ahab, so I may send rain on the surface of the ground.”

1 Kings 21:21

21:21 The Lord says,⁹ ‘Look, I am ready to bring disaster¹⁰ on you. I will destroy you¹¹ and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated.¹²

¹tn The Hebrew text reads, “and the king said.”

²tn Or “Blessed be the Lord God of Israel, who….” In this blessing formula אֲשֶׁר (’asher, “who; because”) introduces the reason why the one being blessed deserves the honor.

³tn Heb “and my eyes are seeing.”

⁴tn Heb “Solomon drove out Abiathar from being a priest to the Lord.”

⁵tn Heb “fulfilling the word of the Lord which he spoke against the house of Eli in Shiloh.”

⁶tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect.

⁷tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”

⁸tn Heb “the word of the Lord came to Elijah.”

⁹tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.

¹⁰sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.

¹¹tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.

¹²tn 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 vÿ’azuv, 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.