Discovery Box1 Kings 1:8 
Context1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors 1 did not ally themselves 2 with Adonijah.
1 Kings 1:23
Context1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. 3
1 Kings 1:34
Context1:34 There Zadok the priest and Nathan the prophet will anoint 4 him king over Israel; then blow the trumpet and declare, ‘Long live King Solomon!’
1 Kings 13:1
Context13:1 Just then 5 a prophet 6 from Judah, sent by the Lord, arrived in Bethel, 7 as Jeroboam was standing near the altar ready to offer a sacrifice.
1 Kings 13:12
Context13:12 Their father asked them, “Which road did he take?” His sons showed him 8 the road the prophet 9 from Judah had taken.
1 Kings 17:24
Context17:24 The woman said to Elijah, “Now I know that you are a prophet and that the Lord really does speak through you.” 10
1 Kings 18:22
Context18:22 Elijah said to them: 11 “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.
1 Kings 19:16
Context19:16 You must anoint Jehu son of Nimshi king over Israel, and Elisha son of Shaphat from Abel Meholah to take your place as prophet.
1 Kings 20:38
Context20:38 The prophet then went and stood by the road, waiting for the king. He also disguised himself by putting a bandage down over his eyes.
1 Kings 20:41
Context20:41 The prophet 12 quickly removed the bandage from his eyes and the king of Israel recognized he was one of the prophets.
1 tn Or “bodyguard” (Heb “mighty men”).
2 tn Heb “were not.”
3 tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”
4 tn Or “designate” (i.e., by anointing with oil).
5 tn Heb “Look.” The Hebrew particle הִנֵּה (hinneh) is a rhetorical device by which the author invites the reader to visualize the scene for dramatic effect.
6 tn Heb “the man of God.”
7 tn Heb “came by the word of the
8 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”).
9 tn Heb “the man of God.”
10 tn Heb “you are a man of God and the word of the
sn This episode is especially significant in light of Ahab’s decision to promote Baal worship in Israel. In Canaanite mythology the drought that swept over the region (v. 1) would signal that Baal, a fertility god responsible for providing food for his subjects, had been defeated by the god of death and was imprisoned in the underworld. While Baal was overcome by death and unable to function like a king, Israel’s God demonstrated his sovereignty and superiority to death by providing food for a widow and restoring life to her son. And he did it all in Sidonian territory, Baal’s back yard, as it were. The episode demonstrates that Israel’s God, not Baal, is the true king who provides food and controls life and death. This polemic against Baalism reaches its climax in the next chapter, when the
11 tn Heb “to the people.”
12 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
