1 Kings 22:32

22:32 When the chariot commanders saw Jehoshaphat, they said, “He must be the king of Israel.” So they turned and attacked him, but Jehoshaphat cried out.

1 Kings 22:2

22:2 In the third year King Jehoshaphat of Judah came down to visit ¹  the king of Israel.

1 Kings 13:13-14

13:13 He then told his sons, “Saddle the donkey for me.” When they had saddled the donkey for him, he mounted it 13:14 and took off after the prophet, ²  whom he found sitting under an oak tree. He asked him, “Are you the prophet ³  from Judah?” He answered, “Yes, I am.”

1 Kings 14:10-11

14:10 So I am ready to bring disaster ⁴  on the dynasty ⁵  of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. ⁶  I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. ⁷  14:11 Dogs will eat the members of your family ⁸  who die in the city, and the birds of the sky will eat the ones who die in the country.”’ Indeed, the Lord has announced it!

1 Kings 18:31

18:31 Then Elijah took twelve stones, corresponding to the number of tribes that descended from Jacob, to whom the Lord had said, “Israel will be your new ⁹  name.” ¹⁰ 

¹ tn The word “visit” is supplied in the translation for stylistic reasons.

² tn Heb “the man of God.”

³ tn Heb “the man of God.”

⁴ sn Disaster. There is a wordplay in the Hebrew text. The word translated “disaster” (רָעָה, ra’ah) is from the same root as the expression “you have sinned” in v. 9 (וַתָּרַע [vattara’], from רָעַע, [ra’a’]). Jeroboam’s sins would receive an appropriate punishment.

⁵ tn Heb “house.”

⁶ tn Heb “and I will cut off from Jeroboam 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) is uncertain. For various options see HALOT 871 s.v. עצר 6 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.

⁷ tn The traditional view understands the verb בָּעַר (ba’ar) to mean “burn.” Manure was sometimes used as fuel (see Ezek 4:12, 15). However, an alternate view takes בָּעַר as a homonym meaning “sweep away” (HALOT 146 s.v. II בער). In this case one might translate, “I will sweep away the dynasty of Jeroboam, just as one sweeps away manure it is gone” (cf. ASV, NASB, TEV). Either metaphor emphasizes the thorough and destructive nature of the coming judgment.

⁸ tn The Hebrew text has “belonging to Jeroboam” here.

⁹ tn The word “new” is implied but not actually present in the Hebrew text.

¹⁰ sn Israel will be your new name. See Gen 32:28; 35:10.