1 Kings 8:50

8:50 Forgive all the rebellious acts of your sinful people and cause their captors to have mercy on them. 1 

1 Kings 11:22

11:22 Pharaoh said to him, “What do you lack here that makes you want to go to your homeland?” 2  Hadad replied, 3  “Nothing, but please give me permission to leave.” 4 

1 Kings 19:2

19:2 Jezebel sent a messenger to Elijah with this warning, 5  “May the gods judge me severely 6  if by this time tomorrow I do not take your life as you did theirs!” 7 

1 Kings 21:22

21:22 I will make your dynasty 8  like those of Jeroboam son of Nebat and Baasha son of Ahijah because you angered me and made Israel sin.’ 9 

1 Kings 22:30

22:30 The king of Israel said to Jehoshaphat, “I will disguise myself and then enter 10  into the battle; but you wear your royal robes.” So the king of Israel disguised himself and then entered into the battle.

1 tn Heb “and forgive your people who have sinned against you, [forgive] all their rebellious acts by which they rebelled against you, and grant them mercy before their captors so they will show them mercy.”

2 tn Heb “Indeed what do you lack with me, that now you are seeking to go to your land?”

3 tn Heb “and he said.”

4 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 Lord raised him up (apparently stirring up his desire for vengeance) he decided to leave the comforts of Egypt and return to Edom.

5 tn Heb “saying.”

6 tn Heb “So may the gods do to me, and so may they add.”

7 tn Heb “I do not make your life like the life of one of them.”

8 tn Heb “house.”

9 tn Heb “because of the provocation by which you angered [me], and you caused Israel to sin.”

10 tn The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives. See IBHS 594 §35.5.2a. Some prefer to emend the forms to imperfects.