1:11 God said to Solomon, “Because you desire this, 1 and did not ask for riches, wealth, and honor, or for vengeance on your enemies, 2 and because you did not ask for long life, 3 but requested wisdom and discernment so you can make judicial decisions for my people over whom I have made you king,
10:16 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! 9 Return to your homes, O Israel! 10 Now, look after your own dynasty, O David!” 11 So all Israel returned to their homes. 12
14:11 Asa prayed 19 to the Lord his God: “O Lord, there is no one but you who can help the weak when they are vastly outnumbered. 20 Help us, O Lord our God, for we rely on you and have marched on your behalf against this huge army. 21 O Lord our God, don’t let men prevail against you!” 22
24:6 So the king summoned Jehoiada the chief priest, 29 and said to him, “Why have you not made 30 the Levites collect 31 from Judah and Jerusalem the tax authorized by Moses the Lord’s servant and by the assembly of Israel at the tent containing the tablets of the law?” 32
28:9 Oded, a prophet of the Lord, was there. He went to meet the army as they arrived in Samaria and said to them: “Look, because the Lord God of your ancestors was angry with Judah he handed them over to you. You have killed them so mercilessly that God has taken notice. 39
This royal edict read: 41 “O Israelites, return to the Lord God of Abraham, Isaac, and Israel, so he may return 42 to you who have been spared from the kings of Assyria. 43
1 tn Heb “because this was in your heart.”
2 tn Heb “the life of those who hate you.”
3 tn Heb “many days.”
4 tn Heb “saying.”
5 tn Heb “to build a house for my name to be there.” Here “name” is used by metonymy for the
6 tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.
7 tn Heb “Your father made our yoke heavy, but make it lighter upon us.”
8 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 (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.
9 sn The people’s 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.
10 tn Heb “each one to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.
11 tn Heb “Now see your house, David.”
12 tn Heb “went to their tents.”
13 tn Or “for.”
14 tn The words “the people of” are supplied in the translation for clarification. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.
15 tn Heb “and we will surround [them] with wall[s] and towers, doors, and bars.”
16 tn Heb “sought.”
17 tn Heb “and he has given us rest all around.”
18 tn The words “the cities” are supplied in the translation for clarification and for stylistic reasons.
19 tn Heb “called out.”
20 tn Heb “there is not with you to help between many with regard to [the one] without strength.”
21 tn Heb “and in your name we have come against this multitude.”
22 tn Heb “let not man retain [strength] with you.”
23 tn Or “seer.”
24 tn Heb “went out to his face.”
25 tn Heb “and love those who hate the
26 tn Heb “and because of this upon you is anger from before the
27 tn Heb “and you walked in the way of the kings of Israel and caused Judah and the residents of Jerusalem to commit adultery, like the house of Ahab causes to commit adultery.”
28 tn Heb “the house of your father.”
29 tn Heb “Jehoiada the head”; the word “priest” not in the Hebrew text but is implied.
30 tn Heb “sought.”
31 tn Heb “bring.”
32 tn Heb “the tent of testimony.”
33 tn Heb “clothed.”
34 tn Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.
35 tn Heb “Stop yourself! Why should they strike you down?”
36 tn The verb יָעַץ (ya’ats, “has decided”) is from the same root as יוֹעֵץ (yo’ets, “counselor”) in v. 16 and עֵצָה (’etsah, “advice”) later in v. 16. The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”
37 tn Heb “stood against.”
38 tn Or “been unfaithful.”
39 tn Heb “and you killed them with anger [that] reaches as far as heaven.”
40 tn Heb “the runners.”
41 tn Heb “and according to the command of the king, saying.”
42 tn The jussive with vav conjunctive indicates purpose/result after the preceding imperative.
43 tn Heb “to the survivors who are left to you from the palm of the kings of Assyria.”
44 tn Or perhaps, “and don’t be discouraged.”
45 tn Heb “for with us [is] a greater [one] than with him.”
46 tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name permanently” (or perhaps “forever”).
47 tn Or “inquire of.”
48 tn Heb “concerning.”
49 tn Heb “for great is the anger of the
50 tn Heb “fathers” (also in vv. 32, 33).
51 tn Heb “by doing according to all that is written on this scroll.”
52 tn Heb “Because your heart was tender.”