1 Kings 2:13

2:13 Haggith’s son Adonijah visited Bathsheba, Solomon’s mother. She asked, “Do you come in peace?” He answered, “Yes.” ¹ 

1 Kings 3:9

3:9 So give your servant a discerning mind ²  so he can make judicial decisions for ³  your people and distinguish right from wrong. ⁴  Otherwise ⁵  no one is able ⁶  to make judicial decisions for ⁷  this great nation of yours.” ⁸ 

1 Kings 6:31

6:31 He made doors of olive wood at the entrance to the inner sanctuary; the pillar on each doorpost was five-sided. ⁹ 

1 Kings 7:7

7:7 He also made a throne room, called “The Hall of Judgment,” where he made judicial decisions. ¹⁰  It was paneled with cedar from the floor to the rafters. ¹¹ 

1 Kings 7:36

7:36 He engraved ornamental cherubs, lions, and palm trees on the plates of the supports and frames wherever there was room, ¹²  with wreaths ¹³  all around.

1 Kings 7:42

7:42 the four hundred pomegranate-shaped ornaments for the latticework of the two pillars (each latticework had two rows of these ornaments at the bowl-shaped top of the pillar),

1 Kings 10:17

10:17 He also made three hundred small shields of hammered gold; three minas ¹⁴  of gold were used for each of these shields. The king placed them in the Palace of the Lebanon Forest. ¹⁵ 

1 Kings 18:22

18:22 Elijah said to them: ¹⁶  “I am the only prophet of the Lord who is left, but there are 450 prophets of Baal.

1 Kings 21:21

21:21 The Lord says, ¹⁷  ‘Look, I am ready to bring disaster ¹⁸  on you. I will destroy you ¹⁹  and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. ²⁰ 

1 Kings 22:11

22:11 Zedekiah son of Kenaanah made iron horns and said, “This is what the Lord says, ‘With these you will gore Syria until they are destroyed.’”

¹ tn Heb “[in] peace.”

² tn Heb “a hearing heart.” (The Hebrew term translated “heart” often refers to the mental faculties.)

³ tn Heb “to judge.”

⁴ tn Heb “to understand between good and evil.”

⁵ tn Heb “for”; the word “otherwise” is used to reflect the logical sense of the statement.

⁶ tn Heb “who is able?” The rhetorical question anticipates the answer, “no one.”

⁷ tn Heb “to judge.”

⁸ tn Heb “your numerous people.”

³ tn Heb “the pillar, doorposts, a fifth part” (the precise meaning of this description is uncertain).

⁴ tn Heb “and a porch for the throne, where he was making judicial decisions, the Porch of Judgment, he made.”

⁵ tc The Hebrew text reads, “from the floor to the floor.” The second occurrence of the term הַקַּרְקָע (haqqarqa’, “the floor”) is probably an error; one should emend to הַקּוֹרוֹת (haqqorot, “the rafters”). See 6:16.

⁵ tn Heb “according to the space of each.”

⁶ tn The precise meaning of this last word, translated “wreaths,” is uncertain.

⁶ sn Three minas. The mina was a unit of measure for weight.

⁷ sn The Palace of the Lebanon Forest. This name was appropriate because of the large amount of cedar, undoubtedly brought from Lebanon, used in its construction. The cedar pillars in the palace must have given it the appearance of a forest.

⁷ tn Heb “to the people.”

⁸ tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.

⁹ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is similar to the word translated “evil” (v. 20, הָרַע, hara’). Ahab’s sins would receive an appropriate punishment.

¹⁰ tn Heb “I will burn after you.” Some take the verb בָּעַר (ba’ar) to mean here “sweep away.” See the discussion of this verb in the notes at 14:10 and 16:3.

¹¹ tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or “abandoned”] in Israel.” The precise meaning of the idiomatic phrase עָצוּר וְעָזוּב (’atsur vÿ’azuv, translated here “weak and incapacitated”) is uncertain. For various options see HALOT 871 s.v. עצר and M. Cogan and H. Tadmor, II Kings (AB), 107. The two terms are usually taken as polar opposites (“slaves and freemen” or “minors and adults”), but Cogan and Tadmor, on the basis of contextual considerations (note the usage with אֶפֶס (’efes), “nothing but”) in Deut 32:36 and 2 Kgs 14:26, argue convincingly that the terms are synonyms, meaning “restrained and abandoned,” and refer to incapable or incapacitated individuals.