9:25 Three times a year Solomon offered burnt offerings and peace offerings 18 on the altar he had built for the Lord, burning incense along with them before the Lord. He made the temple his official worship place. 19
1 tn Heb “for Adonijah.”
2 tn Heb “sent and summoned.”
3 tn Heb “Is it not [true]…?” In the Hebrew text the statement is interrogative; the rhetorical question expects the answer, “Of course it is.”
4 tn Heb “here or there.”
5 tn Heb “good is the word; I have heard.”
6 tn Heb “did.”
7 tn Heb “walked before.”
8 tn Heb “in faithfulness and in innocence and in uprightness of heart with you.”
9 tn Heb “and you have kept to him this great loyalty and you gave to him a son [who] sits on his throne as this day.”
10 tn Heb “I will place them [on? as?] rafts in the sea to the place where you designate to me.” This may mean he would send them by raft, or that he would tie them in raft-like bundles, and have ships tow them down to an Israelite port.
11 tn Heb “smash them,” i.e., untie the bundles.
12 tn Heb “as for you, you will satisfy my desire by giving food for my house.”
13 tn Heb “saying.”
14 tn Heb “to build a house for my name to be there.”
sn To build a temple in which to live (Heb “to build a house for my name to be there”). In the OT, the word “name” sometimes refers to one’s reputation or honor. The “name” of the
15 tn Heb “I have heard.”
16 tn Heb “by placing my name there perpetually” (or perhaps, “forever”).
17 tn Heb “and my eyes and my heart will be there all the days.”
18 tn Or “tokens of peace”; NIV, TEV “fellowship offerings.”
19 tn Heb “and he made complete the house.”
20 tn Heb “for this thing is from me.”
21 tn Heb “and they heard the word of the
22 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.
23 tn Heb “house.”
24 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.
25 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.
26 tn Or “very zealous.” The infinitive absolute preceding the finite verb emphasizes the degree of his zeal and allegiance.
27 tn Traditionally, “the God of hosts.”
28 tn Heb “abandoned your covenant.”
29 tn Heb “and they are seeking my life to take it.”
30 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
31 tn Heb “and with the equipment of the oxen he cooked them, the flesh.”
32 tn Heb “he”; the referent (Ahab) has been specified in the translation for clarity.
33 tn Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).
34 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
35 tn Heb “camp.”