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.
8:1 11 Then Solomon convened in Jerusalem 12 Israel’s elders, all the leaders of the Israelite tribes and families, so they could witness the transferal of the ark of the Lord’s covenant from the city of David (that is, Zion). 13
12:16 When all Israel saw that the king refused to listen to them, the people answered the king, “We have no portion in David, no share in the son of Jesse! 16 Return to your homes, O Israel! 17 Now, look after your own dynasty, O David!” 18 So Israel returned to their homes. 19
1 tn Or “meet.”
2 tn Heb “he set up a throne for the mother of the king.”
3 tn Heb “Look, I am saying.”
4 tn Heb “a house for the name of the
5 tn Heb “a house for my name.” The word “name” sometimes refers to one’s reputation or honor. The “name” of the
6 tn Heb “five cubits.”
7 tn Heb “six cubits.”
8 tn Heb “seven cubits.”
9 tn Or “offsets” (ASV, NAB, NASB, NRSV); NIV “offset ledges.”
10 tn Heb “so that [the beams] would not have a hold in the walls of the temple.”
11 tc The Old Greek translation includes the following words at the beginning of ch. 8: “It so happened that when Solomon finished building the Lord’s temple and his own house, after twenty years.”
12 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
13 tn Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to King Solomon [in] Jerusalem to bring up the ark of the covenant of the
14 tn Or “delighted in.”
15 tn Heb “to do justice and righteousness.”
16 sn We have no portion in David; no share in the son of Jesse. Their point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.
17 tn Heb “to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.
18 tn Heb “Now see your house, David.”
19 tn Heb “went to their tents.”
20 tn Heb “and he said to him.”
21 tn Heb “by the word of the
22 tn Heb “eat food and drink water.”
23 tn Or “deceiving him.”
sn He was lying to him. The motives and actions of the old prophet are difficult to understand. The old man’s response to the prophet’s death (see vv. 26-32) suggests he did not trick him with malicious intent. The old prophet probably wanted the honor of entertaining such a celebrity, or perhaps simply desired some social interaction with a fellow prophet.
24 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.
25 tn Heb “house.”
26 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.
27 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.
28 tn Heb “and also through Jehu son of Hanani the word of the
29 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.”
30 tn Heb “to [a place] which I do not know.”
31 tn Heb “and I will go to inform Ahab and he will not find you and he will kill me.”
32 tn The words “that would not be fair” are added to clarify the logic of Obadiah’s argument.
33 tn Heb “has feared the
34 tn Heb “and they took the bull which he allowed them.”
35 tn Heb “limped” (the same verb is used in v. 21).
36 tc The MT has “which he made,” but some medieval Hebrew
37 tn Heb “he”; the referent (the servant) has been specified in the translation for clarity.
38 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
39 tn Heb “so that the rain won’t restrain you.”
40 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
41 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.
42 map For location see Map2-B1; Map4-D3; Map5-E2; Map6-A4; Map7-C1.
43 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.”
44 tn Heb “if it is good in your eyes.”
45 tc The Old Greek translation includes the following words: “And it will be mine as a garden of herbs.”