1 Kings 11:11

11:11 So the Lord said to Solomon, “Because you insist on doing these things and have not kept the covenantal rules I gave you, ¹  I will surely tear the kingdom away from you and give it to your servant.

1 Kings 11:29-38

11:29 At that time, when Jeroboam had left Jerusalem, the prophet Ahijah the Shilonite met him on the road; the two of them were alone in the open country. Ahijah ²  was wearing a brand new robe, 11:30 and he grabbed the robe ³  and tore it into twelve pieces. 11:31 Then he told Jeroboam, “Take ten pieces, for this is what the Lord God of Israel says: ‘Look, I am about to tear the kingdom from Solomon’s hand and I will give ten tribes to you. 11:32 He will retain one tribe, for my servant David’s sake and for the sake of Jerusalem, the city I have chosen out of all the tribes of Israel. 11:33 I am taking the kingdom from him ⁴  because they have ⁵  abandoned me and worshiped the Sidonian goddess Astarte, the Moabite god Chemosh, and the Ammonite god Milcom. They have not followed my instructions ⁶  by doing what I approve and obeying my rules and regulations, like Solomon’s father David did. ⁷  11:34 I will not take the whole kingdom from his hand. I will allow him to be ruler for the rest of his life for the sake of my chosen servant David who kept my commandments and rules. 11:35 I will take the kingdom from the hand of his son and give ten tribes to you. ⁸  11:36 I will leave ⁹  his son one tribe so my servant David’s dynasty may continue to serve me ¹⁰  in Jerusalem, the city I have chosen as my home. ¹¹  11:37 I will select ¹²  you; you will rule over all you desire to have and you will be king over Israel. 11:38 You must obey ¹³  all I command you to do, follow my instructions, ¹⁴  do what I approve, ¹⁵  and keep my rules and commandments, like my servant David did. Then I will be with you and establish for you a lasting dynasty, as I did for David; ¹⁶  I will give you Israel.

1 Kings 11:1

The Lord Punishes Solomon for Idolatry

11:1 King Solomon fell in love with many foreign women (besides Pharaoh’s daughter), including Moabites, Ammonites, Edomites, Sidonians, and Hittites.

1 Kings 15:29

15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, ¹⁷  just as the Lord had predicted ¹⁸  through his servant Ahijah the Shilonite.

1 Kings 15:2

15:2 He ruled for three years in Jerusalem. ¹⁹  His mother was Maacah, the daughter of Abishalom. ²⁰ 

1 Kings 17:14

17:14 For this is what the Lord God of Israel says, ‘The jar of flour will not be empty and the jug of oil will not run out until the day the Lord makes it rain on the surface of the ground.’”

1 Kings 17:2

17:2 The Lord told him: ²¹ 

1 Kings 9:1

The Lord Gives Solomon a Promise and a Warning

9:1 After Solomon finished building the Lord’s temple, the royal palace, and all the other construction projects he had planned, ²² 

1 Kings 10:10

10:10 She gave the king 120 talents ²³  of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched. ²⁴ 

Isaiah 14:13-17

14:13 You said to yourself, ²⁵ 

“I will climb up to the sky.

Above the stars of El ²⁶ 

I will set up my throne.

I will rule on the mountain of assembly

on the remote slopes of Zaphon. ²⁷ 

14:14 I will climb up to the tops ²⁸  of the clouds;

I will make myself like the Most High!” ²⁹ 

14:15 But you were brought down ³⁰  to Sheol,

to the remote slopes of the pit. ³¹ 

14:16 Those who see you stare at you,

they look at you carefully, thinking: ³² 

“Is this the man who shook the earth,

the one who made kingdoms tremble?

14:17 Is this the one who made the world like a desert,

who ruined its ³³  cities,

and refused to free his prisoners so they could return home?”’ ³⁴ 

Isaiah 46:10-11

46:10 who announces the end from the beginning

and reveals beforehand ³⁵  what has not yet occurred,

who says, ‘My plan will be realized,

I will accomplish what I desire,’

46:11 who summons an eagle ³⁶  from the east,

from a distant land, one who carries out my plan.

Yes, I have decreed, ³⁷ 

yes, I will bring it to pass;

I have formulated a plan,

yes, I will carry it out.

Daniel 4:35

4:35 All the inhabitants of the earth are regarded as nothing. ³⁸ 

He does as he wishes with the army of heaven

and with those who inhabit the earth.

No one slaps ³⁹  his hand

and says to him, ‘What have you done?’

John 19:23-24

19:23 Now when the soldiers crucified ⁴⁰  Jesus, they took his clothes and made four shares, one for each soldier, ⁴¹  and the tunic ⁴²  remained. (Now the tunic ⁴³  was seamless, woven from top to bottom as a single piece.) ⁴⁴  19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ⁴⁵  to see who will get it.” ⁴⁶  This took place ⁴⁷  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ⁴⁸  So the soldiers did these things.

John 19:28-29

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁴⁹  everything was completed, ⁵⁰  said (in order to fulfill the scripture), ⁵¹  “I am thirsty!” ⁵²  19:29 A jar full of sour wine ⁵³  was there, so they put a sponge soaked in sour wine on a branch of hyssop ⁵⁴  and lifted it ⁵⁵  to his mouth.

John 19:32-37

19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁵⁶  with Jesus, ⁵⁷  first the one and then the other. ⁵⁸  19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 19:34 But one of the soldiers pierced ⁵⁹  his side with a spear, and blood and water ⁶⁰  flowed out immediately. 19:35 And the person who saw it ⁶¹  has testified (and his testimony is true, and he ⁶²  knows that he is telling the truth), ⁶³  so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ⁶⁴  19:37 And again another scripture says, “They will look on the one whom they have pierced.” ⁶⁵ 

Acts 3:17

3:17 And now, brothers, I know you acted in ignorance, ⁶⁶  as your rulers did too.

Acts 13:27-29

13:27 For the people who live in Jerusalem and their rulers did not recognize ⁶⁷  him, ⁶⁸  and they fulfilled the sayings ⁶⁹  of the prophets that are read every Sabbath by condemning ⁷⁰  him. ⁷¹  13:28 Though ⁷²  they found ⁷³  no basis ⁷⁴  for a death sentence, ⁷⁵  they asked Pilate to have him executed. 13:29 When they had accomplished ⁷⁶  everything that was written ⁷⁷  about him, they took him down ⁷⁸  from the cross ⁷⁹  and placed him ⁸⁰  in a tomb.

[11:11]  ¹ tn Heb “Because this is with you, and you have not kept my covenant and my rules which I commanded you.”

[11:29]  ² tn The Hebrew text has simply “he,” making it a bit unclear whether Jeroboam or Ahijah is the subject, but in the Hebrew word order Ahijah is the nearer antecedent, and this is followed by the present translation.

[11:30]  ³ tn Heb “and Ahijah grabbed the new robe that was on him.”

[11:33]  ⁴ tn The words “I am taking the kingdom from him” are supplied in the translation for clarification.

[11:33]  ⁵ tc This is the reading of the MT; the LXX, Syriac, and Vulgate read “he has.”

[11:33]  ⁶ tn Heb “walked in my ways.”

[11:33]  ⁷ tn Heb “by doing what is right in my eyes, my rules and my regulations, like David his father.”

[11:35]  ⁸ tn Heb “and I will give it to you, ten tribes.”

[11:36]  ⁹ tn Heb “give.”

[11:36]  ¹⁰ tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem.” The metaphorical “lamp” symbolizes the Davidic dynasty. Because this imagery is unfamiliar to the modern reader, the translation “so my servant David’s dynasty may continue to serve me” has been used.

[11:36]  ¹¹ tn Heb “so there might be a lamp for David my servant all the days before me in Jerusalem, the city which I have chosen for myself to put my name there.”

[11:37]  ¹² tn Heb “take.”

[11:38]  ¹³ tn Heb “If you obey.” In the Hebrew text v. 38 is actually one long conditional sentence, which has been broken into two parts in the translation for stylistic purposes.

[11:38]  ¹⁴ tn Heb “walk in my ways.”

[11:38]  ¹⁵ tn Heb “do what is right in my eyes.”

[11:38]  ¹⁶ tn Heb “I will build for you a permanent house, like I built for David.”

[15:29]  ¹⁷ tn Heb “and when he became king, he struck down all the house of Jeroboam; he did not leave any breath to Jeroboam until he destroyed him.”

[15:29]  ¹⁸ tn Heb “according to the word of the Lord which he spoke.”

[15:2]  ¹⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ²⁰ sn Abishalom (also in v. 10) is a variant of the name Absalom (cf. 2 Chr 11:20). The more common form is used by TEV, NLT.

[17:2]  ²¹ tn Heb “and the word of the Lord came to him, saying.”

[9:1]  ²² tn Heb “and all the desire of Solomon which he wanted to do.”

[10:10]  ²³ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 9,000 pounds of gold (cf. NCV, NLT); CEV “five tons”; TEV “4,000 kilogrammes.”

[10:10]  ²⁴ tn Heb “there has not come like those spices yet for quantity which the queen of Sheba gave to King Solomon.”

[14:13]  ²⁵ tn Heb “you, you said in your heart.”

[14:13]  ²⁶ sn In Canaanite mythology the stars of El were astral deities under the authority of the high god El.

[14:13]  ²⁷ sn Zaphon, the Canaanite version of Olympus, was the “mountain of assembly” where the gods met.

[14:14]  ²⁸ tn Heb “the high places.” This word often refers to the high places where pagan worship was conducted, but here it probably refers to the “backs” or tops of the clouds. See HALOT 136 s.v. בָּמָה.

[14:14]  ²⁹ sn Normally in the OT the title “Most High” belongs to the God of Israel, but in this context, where the mythological overtones are so strong, it probably refers to the Canaanite high god El.

[14:15]  ³⁰ tn The prefixed verb form is taken as a preterite. Note the use of perfects in v. 12 to describe the king’s downfall.

[14:15]  ³¹ tn The Hebrew term בּוּר (bor, “cistern”) is sometimes used metaphorically to refer to the place of the dead or the entrance to the underworld.

[14:16]  ³² tn The word “thinking” is supplied in the translation in order to make it clear that the next line records their thoughts as they gaze at him.

[14:17]  ³³ tc The pronominal suffix is masculine, even though its antecedent appears to be the grammatically feminine noun “world.” Some have suggested that the form עָרָיו (’arayv, plural noun with third masculine singular suffix) should be emended to עָרֶיהָ (’areha, plural noun with third feminine singular suffix). This emendation may be unnecessary in light of other examples of lack of agreement a suffix and its antecedent noun.

[14:17]  ³⁴ tn Heb “and his prisoners did not let loose to [their] homes.” This really means, “he did not let loose his prisoners and send them back to their homes.’ On the elliptical style, see GKC 366 §117.o.

[46:10]  ³⁵ tn Or “from long ago”; KJV, NASB, NIV, NRSV “from ancient times.”

[46:11]  ³⁶ tn Or, more generally, “a bird of prey” (so NAB, NASB, NIV, NRSV; see 18:6).

[46:11]  ³⁷ tn Heb “spoken”; KJV “I have spoken it.”

[4:35]  ³⁸ tc The present translation reads כְּלָא (kÿla’), with many medieval Hebrew MSS, rather than כְּלָה (kÿlah) of BHS.

[4:35]  ³⁹ tn Aram “strikes against.”

[19:23]  ⁴⁰ sn See the note on Crucify in 19:6.

[19:23]  ⁴¹ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ⁴² tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ⁴³ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ⁴⁴ sn This is a parenthetical note by the author.

[19:24]  ⁴⁵ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ⁴⁶ tn Grk “to see whose it will be.”

[19:24]  ⁴⁷ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ⁴⁸ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:28]  ⁴⁹ tn Or “that already.”

[19:28]  ⁵⁰ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁵¹ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁵² sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:29]  ⁵³ sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[19:29]  ⁵⁴ sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).

[19:29]  ⁵⁵ tn Or “and brought it.”

[19:32]  ⁵⁶ sn See the note on Crucify in 19:6.

[19:32]  ⁵⁷ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁵⁸ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[19:34]  ⁵⁹ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ⁶⁰ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:35]  ⁶¹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:35]  ⁶² tn Grk “and that one.”

[19:35]  ⁶³ sn A parenthetical note by the author.

[19:36]  ⁶⁴ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.

[19:37]  ⁶⁵ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[3:17]  ⁶⁶ sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”

[13:27]  ⁶⁷ tn BDAG 12-13 s.v. ἀγνοέω 1.b gives “not to know w. acc. of pers.” as the meaning here, but “recognize” is a better translation in this context because recognition of the true identity of the one they condemned is the issue. See Acts 2:22-24; 4:26-28.

[13:27]  ⁶⁸ tn Grk “this one.”

[13:27]  ⁶⁹ tn Usually φωνή (fwnh) means “voice,” but BDAG 1071-72 s.v. φωνή 2.c has “Also of sayings in scripture…Ac 13:27.”

[13:27]  ⁷⁰ tn The participle κρίναντες (krinante") is instrumental here.

[13:27]  ⁷¹ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.

[13:28]  ⁷² tn Grk “And though.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[13:28]  ⁷³ tn The participle εὑρόντες (Jeuronte") has been translated as a concessive adverbial participle.

[13:28]  ⁷⁴ sn No basis. Luke insists on Jesus’ innocence again and again in Luke 23:1-25.

[13:28]  ⁷⁵ tn Grk “no basis for death,” but in this context a sentence of death is clearly indicated.

[13:29]  ⁷⁶ tn Or “carried out.”

[13:29]  ⁷⁷ sn That is, everything that was written in OT scripture.

[13:29]  ⁷⁸ tn Grk “taking him down from the cross, they placed him.” The participle καθελόντες (kaqelonte") has been translated as a finite verb due to requirements of contemporary English style.

[13:29]  ⁷⁹ tn Grk “tree,” but frequently figurative for a cross. The allusion is to Deut 21:23. See Acts 5:30; 10:39.

[13:29]  ⁸⁰ tn The word “him” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.