2:19 So Bathsheba visited King Solomon to speak to him on Adonijah’s behalf. The king got up to greet 1 her, bowed to her, and then sat on his throne. He ordered a throne to be brought for the king’s mother, 2 and she sat at his right hand.
8:35 “The time will come when 6 the skies are shut up tightly and no rain falls because your people 7 sinned against you. When they direct their prayers toward this place, renew their allegiance to you, 8 and turn away from their sin because you punish 9 them,
12:33 On the fifteenth day of the eighth month (a date he had arbitrarily chosen) 13 Jeroboam 14 offered sacrifices on the altar he had made in Bethel. 15 He inaugurated a festival for the Israelites and went up to the altar to offer sacrifices.
1 tn Or “meet.”
2 tn Heb “he set up a throne for the mother of the king.”
3 tn Heb “the woman whose son was alive.”
4 tn Heb “for her compassions grew warm for her son.”
5 tn The infinitive absolute before the negated jussive emphasizes the main verb.
6 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.
7 tn Heb “they”; the referent (your people) has been specified in the translation for clarity.
8 tn Heb “confess [or perhaps, “praise”] your name.”
9 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 (tÿ’annem, “you afflict them”), a Piel verb form from the homonym עָנָה (“to afflict”).
10 tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.
11 tn Heb “Your father made our yoke heavy, but make it lighter upon us.”
12 tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger. As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.
13 tn Heb “which he had chosen by himself.”
14 tn Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.
15 map For location see Map4-G4; Map5-C1; Map6-E3; Map7-D1; Map8-G3.
16 tn Heb “and the prophet who had brought him back from the road heard.”
17 tn Heb “the man of God.”
18 tn Heb “the mouth of the
19 tn Heb “broke him,” or “crushed him.”
20 tn Heb “according to the word of the
21 sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.
22 tn Heb “house.”
23 tn Heb “and I will cut off from Jeroboam 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) is uncertain. For various options see HALOT 871 s.v. עצר 6 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.
24 tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.
25 tn Heb “and also through Jehu son of Hanani the word of the
26 tn Heb “angering him by the work of his hands, so that he was like the house of Jeroboam, and because of how he struck it down.”
27 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
28 tn Heb “and with the equipment of the oxen he cooked them, the flesh.”
29 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
30 tn Heb “streets,” but this must refer to streets set up with stalls for merchants to sell their goods. See HALOT 299 s.v. חוּץ.
31 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
32 tn Heb “I will send you away with a treaty.” The words “Ahab then said” are supplied in the translation. There is nothing in the Hebrew text to indicate that the speaker has changed from Ben Hadad to Ahab. Some suggest adding “and he said” before “I will send you away.” Others prefer to maintain Ben Hadad as the speaker and change the statement to, “Please send me away with a treaty.”
33 tn Heb “middle.”
34 tn Heb “man” (also a second time later in this verse).
35 tn Heb “if being missed, he is missed.” The emphatic infinitive absolute before the finite verbal form lends solemnity to the warning.
36 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver.
37 tn Heb “your life will be in place of his life, or a unit of silver you will pay.”