¹ tn Or “disciplined.”

² tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.

³ tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).

⁴ tn Or “bedroom.”

⁵ tn The words “if a decision is not made” are added for clarification.

⁶ tn Heb “lies down with his fathers.”

⁷ tn Heb “I and my son Solomon.” The order has been reversed in the translation for stylistic reasons.

⁸ tn Heb “will be guilty”; NASB “considered offenders”; TEV “treated as traitors.”

⁹ tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”

¹⁰ tc Many Hebrew mss and ancient textual witnesses agree with the Qere in reading this as singular, “your servant.”

¹¹ tn Heb “From my master the king is this thing done, and you did not make known to your servants who will sit on the throne of my master the king after him?”

¹² tn Heb “So may God do to me, and so may he add.”

¹³ tn Heb “if with his life Adonijah has not spoken this word.”

¹⁴ tn Heb “Solomon drove out Abiathar from being a priest to the Lord.”

¹⁵ tn Heb “fulfilling the word of the Lord which he spoke against the house of Eli in Shiloh.”

¹⁶ tn Heb “heart,” i.e., mind. (The Hebrew term translated “heart” often refers to the mental faculties.)

¹⁷ tn Heb “the wisdom of Solomon.”

¹⁸ tn Or “heaven.”

¹⁹ tn Heb “to bend our hearts toward him.” The infinitive is subordinate to the initial prayer, “may the Lord our God be with us.” The Hebrew term לֵבָב (levav, “heart”) here refers to the people’s volition and will.

²⁰ tn Heb “to walk in all his ways.”

²¹ tn Heb “keep.”

²² tn Heb “in the eyes of the Lord.”

²³ tn The idiomatic statement reads in Hebrew, “he did not fill up after.”

²⁴ tn Heb “bent his heart.”

²⁵ sn These two occasions are mentioned in 1 Kgs 3:5 and 9:2.

²⁶ tn The MT reads “Adad,” an alternate form of the name Hadad.

²⁷ tn Heb “and Adad fled, he and Edomite men from the servants of his father, to go to Egypt, and Hadad was a small boy.”

²⁸ tn Heb “him”; the referent (Solomon) has been specified in the translation for clarity.

²⁹ tn The Hebrew text has “and his sons saw” (וַיִּרְאוּ [vayyir’u], Qal from רָאָה [ra’ah]). In this case the verbal construction (vav consecutive + prefixed verbal form) would have to be understood as pluperfect, “his sons had seen.” Such uses of this construction are rare at best. Consequently many, following the lead of the ancient versions, prefer to emend the verbal form to a Hiphil with pronominal suffix (וַיַּרְאֻהוּ [vayyar’uhu], “and they showed him”).

³⁰ tn Heb “the man of God.”

³¹ tn Heb “As for the rest of the events of Rehoboam, and all which he did, are they not written on the scroll of the events of the days of the kings of Judah?”

³² tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ’elilim), “vanities” or “empty winds” (הֲבָלִים, havalim).

³³ tn Heb “fathers” (also in v. 24).

³⁴ tn Heb “and he brought the holy things of his father and his holy things (into) the house of the Lord, silver, gold, and items.” Instead of “his holy things,” a marginal reading (Qere) in the Hebrew text has “the holy things of [the house of the Lord].”

³⁵ tn Heb “in the eyes of.”

³⁶ tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”

³⁷ tn Heb “As for the rest of the events of Nadab, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”

³⁸ tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” However, an alternate view takes בָּעַר (ba’ar) as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I am ready to sweep away Baasha and his family.” Either metaphor emphasizes the thorough and destructive nature of the coming judgment.

³⁹ tc The Old Greek, Syriac Peshitta, and some mss of the Targum have here “his house.”

⁴⁰ tn Heb “As for the rest of the events of Baasha, and that which he did and his strength, are they not written on the scroll of the events of the days of the kings of Israel?”

⁴¹ tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”

⁴² tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”

⁴³ tn Heb “after these things.”

⁴⁴ sn The point of the saying is that someone who is still preparing for a battle should not boast as if he has already won the battle. A modern parallel would be, “Don’t count your chickens before they’re hatched.”

⁴⁵ tn Heb “Now a man from the sons of the prophets said to his companion by the word of the Lord, ‘Wound me.’”

⁴⁶ tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.

⁴⁷ tn Heb “who sold himself.”

⁴⁸ tn Heb “in the eyes of.”

⁴⁹ tn Heb “like Ahab…whom his wife Jezebel incited.”

⁵⁰ tn Heb “now the prostitutes bathed.”

⁵¹ tn Heb “according to the word of the Lord which he spoke.”