1 Kings 12:16

12:16 When all Israel saw that the king refused to listen to them, the people answered the king, “We have no portion in David, no share in the son of Jesse! ¹  Return to your homes, O Israel! ²  Now, look after your own dynasty, O David!” ³  So Israel returned to their homes. ⁴ 

1 Kings 14:10

14:10 So I am ready to bring disaster ⁵  on the dynasty ⁶  of Jeroboam. I will cut off every last male belonging to Jeroboam in Israel, including even the weak and incapacitated. ⁷  I will burn up the dynasty of Jeroboam, just as one burns manure until it is completely consumed. ⁸ 

1 Kings 14:21

Rehoboam’s Reign over Judah

14:21 Now Rehoboam son of Solomon ruled in Judah. He ⁹  was forty-one years old when he became king and he ruled for seventeen years in Jerusalem, ¹⁰  the city the Lord chose from all the tribes of Israel to be his home. ¹¹  His mother was an Ammonite woman ¹²  named Naamah.

1 Kings 15:18

15:18 Asa took all the silver and gold that was left in the treasuries of the Lord’s temple and of the royal palace and handed it to his servants. He then told them to deliver it ¹³  to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message:

1 Kings 18:36

18:36 When it was time for the evening offering, ¹⁴  Elijah the prophet approached the altar ¹⁵  and prayed: “O Lord God of Abraham, Isaac, and Israel, prove ¹⁶  today that you are God in Israel and that I am your servant and have done all these things at your command.

1 Kings 20:7

20:7 The king of Israel summoned all the leaders ¹⁷  of the land and said, “Notice how this man is looking for trouble. ¹⁸  Indeed, he demanded my wives, sons, silver, and gold, and I did not resist him.”

1 Kings 22:22

22:22 He replied, ‘I will go out and be a lying spirit in the mouths of all his prophets.’ The Lord ¹⁹  said, ‘Deceive and overpower him. ²⁰  Go out and do as you have proposed.’

[12:16]  ¹ sn We have no portion in David; no share in the son of Jesse. Their point seems to be that they have no familial relationship with David that brings them any benefits or places upon them any obligations. They are being treated like outsiders.

[12:16]  ² tn Heb “to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.

[12:16]  ³ tn Heb “Now see your house, David.”

[12:16]  ⁴ tn Heb “went to their tents.”

[14:10]  ⁵ 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.

[14:10]  ⁶ tn Heb “house.”

[14:10]  ⁷ 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.

[14:10]  ⁸ 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.

[14:21]  ⁹ tn Heb “Rehoboam.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[14:21]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:21]  ¹¹ tn Heb “the city where the Lord chose to place his name from all the tribes of Israel.”

[14:21]  ¹² tn Heb “an Ammonite”; the word “woman” is implied.

[15:18]  ¹³ tn Heb “King Asa sent it.”

[18:36]  ¹⁷ tn Heb “at the offering up of the offering.”

[18:36]  ¹⁸ tn The words “the altar” are supplied in the translation for clarification.

[18:36]  ¹⁹ tn Heb “let it be known.”

[20:7]  ²¹ tn Heb “elders.”

[20:7]  ²² tn Heb “Know and see that this [man] is seeking trouble.”

[22:22]  ²⁵ tn Heb “he”; the referent (the Lord) has been specified in the translation for clarity.

[22:22]  ²⁶ tn The Hebrew text has two imperfects connected by וְגַם (vÿgam). These verbs could be translated as specific futures, “you will deceive and also you will prevail,” in which case the Lord is assuring the spirit of success on his mission. However, in a commissioning context (note the following imperatives) such as this, it is more likely that the imperfects are injunctive, in which case one could translate, “Deceive, and also overpower.”