1 Kings 1:23

1:23 The king was told, “Nathan the prophet is here.” Nathan entered and bowed before the king with his face to the floor. ¹ 

1 Kings 1:31

1:31 Bathsheba bowed down to the king with her face to the floor ²  and said, “May my master, King David, live forever!”

1 Kings 1:40

1:40 All the people followed him up, playing flutes and celebrating so loudly they made the ground shake. ³ 

1 Kings 1:52

1:52 Solomon said, “If he is a loyal subject, ⁴  not a hair of his head will be harmed, but if he is found to be a traitor, ⁵  he will die.”

1 Kings 4:34

4:34 People from all nations came to hear Solomon’s display of wisdom; ⁶  they came from all the kings of the earth who heard about his wisdom.

1 Kings 8:21

8:21 and set up in it a place for the ark containing the covenant the Lord made with our ancestors ⁷  when he brought them out of the land of Egypt.”

1 Kings 8:27

8:27 “God does not really live on the earth! ⁸  Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!

1 Kings 8:41

8:41 “Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation. ⁹ 

1 Kings 9:13

9:13 Hiram asked, ¹⁰  “Why did you give me these cities, my friend ¹¹ ?” He called that area the region of Cabul, a name which it has retained to this day. ¹² 

1 Kings 9:21

9:21 Their descendants remained in the land (the Israelites were unable to wipe them out completely). Solomon conscripted them for his work crews, and they continue in that role to this very day. ¹³ 

1 Kings 9:26

9:26 King Solomon also built ships ¹⁴  in Ezion Geber, which is located near Elat in the land of Edom, on the shore of the Red Sea.

1 Kings 10:6

10:6 She said to the king, “The report I heard in my own country about your wise sayings and insight ¹⁵  was true!

1 Kings 10:24

10:24 Everyone ¹⁶  in the world wanted to visit Solomon to see him display his God-given wisdom. ¹⁷ 

1 Kings 11:22

11:22 Pharaoh said to him, “What do you lack here that makes you want to go to your homeland?” ¹⁸  Hadad replied, ¹⁹  “Nothing, but please give me permission to leave.” ²⁰ 

1 Kings 14:24

14:24 There were also male cultic prostitutes ²¹  in the land. They committed the same horrible sins as the nations ²²  that the Lord had driven out from before the Israelites.

1 Kings 18:6

18:6 They divided up the land between them; Ahab went ²³  one way and Obadiah went the other.

1 Kings 18:42

18:42 So Ahab went on up to eat and drink, while Elijah climbed to the top of Carmel. He bent down toward the ground and put his face between his knees.

1 Kings 20:27

20:27 When the Israelites had mustered and had received their supplies, they marched out to face them in battle. When the Israelites deployed opposite them, they were like two small flocks ²⁴  of goats, but the Syrians filled the land.

[1:23]  ¹ tn Heb “ground.” Since this was indoors, “floor” is more appropriate than “ground.”

[1:31]  ² tn Heb “bowed low, face [to] the ground, and bowed down to the king.”

[1:40]  ³ tn Heb “and all the people went up after him, and the people were playing flutes and rejoicing with great joy and the ground split open at the sound of them.” The verb בָּקַע (baqa’, “to split open”), which elsewhere describes the effects of an earthquake, is obviously here an exaggeration for the sake of emphasis.

[1:52]  ⁴ tn Heb “if he is a man of strength [or ability].” In this context, where Adonijah calls himself a “servant,” implying allegiance to the new king, the phrase אִישׁ חַיִל (’ish khayil) probably carries the sense of “a worthy man,” that is, “loyal” (see HALOT 311 s.v. חַיִל).

[1:52]  ⁵ tn Heb “but if evil is found in him.”

[4:34]  ⁵ tn Heb “the wisdom of Solomon.”

[8:21]  ⁶ tn Heb “fathers” (also in vv. 34, 40, 48, 53, 57, 58).

[8:27]  ⁷ tn Heb “Indeed, can God really live on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which the translation above seeks to reflect.

[8:41]  ⁸ tn Heb “your name.” In the OT the word “name” sometimes refers to one’s reputation or honor. The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name.

[9:13]  ⁹ tn Heb “and he said.”

[9:13]  ¹⁰ tn Heb “my brother.” Kings allied through a parity treaty would sometimes address each other as “my brother.” See 1 Kgs 20:32-33.

[9:13]  ¹¹ tn Heb “he called them the land of Cabul to this day.” The significance of the name is unclear, though it appears to be disparaging. The name may be derived from a root, attested in Akkadian and Arabic, meaning “bound” or “restricted.” Some propose a wordplay, pointing out that the name “Cabul” sounds like a Hebrew phrase meaning, “like not,” or “as good as nothing.”

[9:21]  ¹⁰ tn Heb “their sons who were left after them in the land, whom the sons of Israel were unable to wipe out, and Solomon raised them up for a crew of labor to this day.”

[9:26]  ¹¹ tn Or “a fleet” (in which case “ships” would be implied).

[10:6]  ¹² tn Heb “about your words [or perhaps, “deeds”] and your wisdom.”

[10:24]  ¹³ tc The Old Greek translation and Syriac Peshitta have “all the kings of the earth.” See 2 Chr 9:23.

[10:24]  ¹⁴ tn Heb “and all the earth was seeking the face of Solomon to hear his wisdom which God had placed in his heart.”

[11:22]  ¹⁴ tn Heb “Indeed what do you lack with me, that now you are seeking to go to your land?”

[11:22]  ¹⁵ tn Heb “and he said.”

[11:22]  ¹⁶ sn So Hadad asked Pharaoh… This lengthy description of Hadad’s exile in Egypt explains why Hadad wanted to oppose Solomon and supports the author’s thesis that his hostility to Solomon found its ultimate source in divine providence. Though Hadad enjoyed a comfortable life in Egypt, when the Lord raised him up (apparently stirring up his desire for vengeance) he decided to leave the comforts of Egypt and return to Edom.

[14:24]  ¹⁵ tc The Old Greek translation has “a conspiracy” rather than “male cultic prostitutes.”

[14:24]  ¹⁶ tn Heb “they did according to all the abominable acts of the nations.”

[18:6]  ¹⁶ tn The Hebrew text has “alone” here and again in reference to Obadiah toward the end of the verse.

[20:27]  ¹⁷ tn The noun translated “small flocks” occurs only here. The common interpretation derives the word from the verbal root חשׂף, “to strip off; to make bare.” In this case the noun refers to something “stripped off” or “made bare.” HALOT 359 s.v. II חשׂף derives the noun from a proposed homonymic verbal root (which occurs only in Ps 29:9) meaning “cause a premature birth.” In this case the derived noun could refer to goats that are undersized because they are born prematurely.