Discovery Box1 Kings 15:25
Context15:25 In the second year of Asa’s reign over Judah, Jeroboam’s son Nadab became the king of Israel; he ruled Israel for two years.
1 Kings 15:28
Context15:28 Baasha killed him in the third year of Asa’s reign over Judah and replaced him as king.
1 Kings 16:8-29
Context16:8 In the twenty-sixth year of King Asa’s reign over Judah, Baasha’s son Elah became king over Israel; he ruled in Tirzah for two years. 16:9 His servant Zimri, a commander of half of his chariot force, conspired against him. While Elah was drinking heavily 1 at the house of Arza, who supervised the palace in Tirzah, 16:10 Zimri came in and struck him dead. (This happened in the twenty-seventh year of Asa’s reign over Judah.) Zimri replaced Elah as king. 2 16:11 When he became king and occupied the throne, he killed Baasha’s entire family. He did not spare any male belonging to him; he killed his relatives and his friends. 3 16:12 Zimri destroyed Baasha’s entire family, just as the Lord had predicted to Baasha 4 through Jehu the prophet. 16:13 This happened because of all the sins which Baasha and his son Elah committed and which they made Israel commit. They angered the Lord God of Israel with their worthless idols. 5
16:14 The rest of the events of Elah’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 6
16:15 In the twenty-seventh year of Asa’s reign over Judah, Zimri became king over Israel; he ruled for seven days in Tirzah. Zimri’s revolt took place while the army was deployed 7 in Gibbethon, which was in Philistine territory. 16:16 While deployed there, the army received this report: 8 “Zimri has conspired against the king and assassinated him.” 9 So all Israel made Omri, the commander of the army, king over Israel that very day in the camp. 16:17 Omri and all Israel went up from Gibbethon and besieged Tirzah. 16:18 When Zimri saw that the city was captured, he went into the fortified area of the royal palace. He set the palace on fire and died in the flames. 10 16:19 This happened because of the sins he committed. He did evil in the sight of 11 the Lord and followed in Jeroboam’s footsteps and encouraged Israel to continue sinning. 12
16:20 The rest of the events of Zimri’s reign, including the details of his revolt, are recorded in the scroll called the Annals of the Kings of Israel. 13
16:21 At that time the people of Israel were divided in their loyalties. Half the people supported Tibni son of Ginath and wanted to make him king; the other half supported Omri. 16:22 Omri’s supporters were stronger than those who supported Tibni son of Ginath. Tibni died; Omri became king.
16:23 In the thirty-first year of Asa’s reign over Judah, Omri became king over Israel. He ruled for twelve years, six of them in Tirzah. 16:24 He purchased the hill of Samaria 14 from Shemer for two talents 15 of silver. He launched a construction project there 16 and named the city he built after Shemer, the former owner of the hill of Samaria. 16:25 Omri did more evil in the sight of 17 the Lord than all who were before him. 16:26 He followed in the footsteps of Jeroboam son of Nebat and encouraged Israel to sin; 18 they angered the Lord God of Israel with their worthless idols. 19
16:27 The rest of the events of Omri’s reign, including his accomplishments and successes, are recorded in the scroll called the Annals of the Kings of Israel. 20 16:28 Omri passed away 21 and was buried in Samaria. His son Ahab replaced him as king. 22
16:29 In the thirty-eighth year of Asa’s reign over Judah, Omri’s son Ahab became king over Israel. Ahab son of Omri ruled over Israel for twenty-two years in Samaria. 23
1 Kings 16:2
Context16:2 “I raised you up 24 from the dust and made you ruler over my people Israel. Yet you followed in Jeroboam’s footsteps 25 and encouraged my people Israel to sin; their sins have made me angry. 26
1 Kings 15:8-31
Context15:8 Abijah passed away 27 and was buried 28 in the city of David. His son Asa replaced him as king.
15:9 In the twentieth year of Jeroboam’s reign over Israel, Asa became the king of Judah. 15:10 He ruled for forty-one years in Jerusalem. 29 His grandmother 30 was Maacah daughter of Abishalom. 15:11 Asa did what the Lord approved 31 like his ancestor 32 David had done. 15:12 He removed the male cultic prostitutes from the land and got rid of all the disgusting idols 33 his ancestors 34 had made. 15:13 He also removed Maacah his grandmother 35 from her position as queen because she had made a loathsome Asherah pole. Asa cut down her Asherah pole and burned it in the Kidron Valley. 15:14 The high places were not eliminated, yet Asa was wholeheartedly devoted to the Lord throughout his lifetime. 36 15:15 He brought the holy items that he and his father had made into the Lord’s temple, including the silver, gold, and other articles. 37
15:16 Now Asa and King Baasha of Israel were continually at war with each other. 38 15:17 King Baasha of Israel attacked Judah and established Ramah as a military outpost to prevent anyone from leaving or entering the land of King Asa of Judah. 39 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 40 to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message: 15:19 “I want to make a treaty with you, like the one our fathers made. 41 See, I have sent you silver and gold as a present. Break your treaty with King Baasha of Israel, so he will retreat from my land.” 42 15:20 Ben Hadad accepted King Asa’s offer and ordered his army commanders to attack the cities of Israel. 43 They conquered 44 Ijon, Dan, Abel Beth Maacah, and all the territory of Naphtali, including the region of Kinnereth. 45 15:21 When Baasha heard the news, he stopped fortifying 46 Ramah and settled down in Tirzah. 15:22 King Asa ordered all the men of Judah (no exemptions were granted) to carry away the stones and wood that Baasha had used to build Ramah. 47 King Asa used the materials to build up 48 Geba (in Benjamin) and Mizpah.
15:23 The rest of the events of Asa’s reign, including all his successes and accomplishments, as well as a record of the cities he built, are recorded in the scroll called the Annals of the Kings of Judah. 49 Yet when he was very old he developed a foot disease. 50 15:24 Asa passed away 51 and was buried with his ancestors in the city of his ancestor David. His son Jehoshaphat replaced him as king.
15:25 In the second year of Asa’s reign over Judah, Jeroboam’s son Nadab became the king of Israel; he ruled Israel for two years. 15:26 He did evil in the sight of 52 the Lord. He followed in his father’s footsteps and encouraged Israel to sin. 53
15:27 Baasha son of Ahijah, from the tribe of Issachar, conspired against Nadab 54 and assassinated him in Gibbethon, which was in Philistine territory. This happened while Nadab and all the Israelite army were besieging Gibbethon. 15:28 Baasha killed him in the third year of Asa’s reign over Judah and replaced him as king. 15:29 When he became king, he executed Jeroboam’s entire family. He wiped out everyone who breathed, 55 just as the Lord had predicted 56 through his servant Ahijah the Shilonite. 15:30 This happened because of the sins which Jeroboam committed and which he made Israel commit. These sins angered the Lord God of Israel. 57
15:31 The rest of the events of Nadab’s reign, including all his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 58
1 Kings 15:2
Context15:2 He ruled for three years in Jerusalem. 59 His mother was Maacah, the daughter of Abishalom. 60
1 Kings 1:1-12
Context1:1 King David was very old; 61 even when they covered him with blankets, 62 he could not get warm. 1:2 His servants advised 63 him, “A young virgin must be found for our master, the king, 64 to take care of the king’s needs 65 and serve as his nurse. She can also sleep with you 66 and keep our master, the king, warm.” 67 1:3 So they looked through all Israel 68 for a beautiful young woman and found Abishag, a Shunammite, and brought her to the king. 1:4 The young woman was very beautiful; she became the king’s nurse and served him, but the king did not have sexual relations with her. 69
1:5 Now Adonijah, son of David and Haggith, 70 was promoting himself, 71 boasting, 72 “I will be king!” He managed to acquire 73 chariots and horsemen, as well as fifty men to serve as his royal guard. 74 1:6 (Now his father had never corrected 75 him 76 by saying, “Why do you do such things?” He was also very handsome and had been born right after Absalom. 77 ) 1:7 He collaborated 78 with Joab son of Zeruiah and with Abiathar the priest, and they supported 79 him. 80 1:8 But Zadok the priest, Benaiah son of Jehoiada, Nathan the prophet, Shimei, Rei, and David’s elite warriors 81 did not ally themselves 82 with Adonijah. 1:9 Adonijah sacrificed sheep, cattle, and fattened steers at the Stone of Zoheleth near En Rogel. He invited all his brothers, the king’s sons, 83 as well as all the men of Judah, the king’s servants. 1:10 But he did not invite Nathan the prophet, Benaiah, the elite warriors, 84 or his brother Solomon.
1:11 Nathan said to Bathsheba, Solomon’s mother, “Has it been reported to you 85 that Haggith’s son Adonijah has become king behind our master David’s back? 86 1:12 Now 87 let me give you some advice as to how 88 you can save your life and your son Solomon’s life.
Isaiah 3:1-7
Context3:1 Look, the sovereign Lord who commands armies 89
is about to remove from Jerusalem 90 and Judah
every source of security, including 91
all the food and water, 92
3:2 the mighty men and warriors,
judges and prophets,
omen readers and leaders, 93
3:3 captains of groups of fifty,
the respected citizens, 94
advisers and those skilled in magical arts, 95
and those who know incantations.
3:4 The Lord says, 96 “I will make youths their officials;
malicious young men 97 will rule over them.
3:5 The people will treat each other harshly;
men will oppose each other;
neighbors will fight. 98
Youths will proudly defy the elderly
and riffraff will challenge those who were once respected. 99
3:6 Indeed, a man will grab his brother
right in his father’s house 100 and say, 101
‘You own a coat –
you be our leader!
This heap of ruins will be under your control.’ 102
3:7 At that time 103 the brother will shout, 104
‘I am no doctor, 105
I have no food or coat in my house;
don’t make me a leader of the people!’”
Hosea 13:11
Context13:11 I granted 106 you a king in my anger,
and I will take him away in my wrath!
[16:9] 1 tn Heb “while he was drinking and drunken.”
[16:10] 2 tn Heb “and he became king in his place.”
[16:11] 3 tn Heb “and he did not spare any belonging to him who urinate against a wall, [including] his kinsmen redeemers and his friends.”
[16:12] 4 tn Heb “according to the word of the
[16:13] 5 tn Heb “angering the
[16:14] 6 tn Heb “As for the rest of the events of Elah, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:15] 7 tn Heb “Now the people were encamped.
[16:16] 8 tn Heb “and the people who were encamped heard.”
[16:16] 9 tn Heb “has conspired against and also has struck down the king.”
[16:18] 10 tn Heb “and he burned the house of the king over him with fire and he died.”
[16:19] 11 tn Heb “in the eyes of.”
[16:19] 12 tn Heb “walking in the way of Jeroboam and in his sin which he did to make Israel sin.”
[16:20] 13 tn Heb “As for the rest of the events of Zimri, and his conspiracy which he conspired, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:24] 14 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[16:24] 15 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 150 pounds of silver.
[16:24] 16 tn Heb “he built up the hill.”
[16:25] 17 tn Heb “in the eyes of.”
[16:26] 18 tn Heb “walked in all the way of Jeroboam son of Nebat and in his sin which he made Israel sin.”
[16:26] 19 tn Heb “angering the
[16:27] 20 tn Heb “As for the rest of the acts of Omri which he did, and his strength which he demonstrated, are they not written on the scroll of the events of the days of the kings of Israel?”
[16:28] 21 tn Heb “lay down with his fathers.”
[16:28] 22 tc The Old Greek has eight additional verses here. Cf. 1 Kgs 22:41-44.
[16:29] 23 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[16:2] 24 tn The Hebrew text has “because” at the beginning of the sentence. In the Hebrew text vv. 2-3 are one sentence comprised of a causal clause giving the reason for divine punishment (v. 2) and the main clause announcing the punishment (v. 3). The translation divides this sentence for stylistic reasons.
[16:2] 25 tn Heb “walked in the way of Jeroboam.”
[16:2] 26 tn Heb “angering me by their sins.”
[15:8] 27 tn Heb “lay down with his fathers.” The Old Greek also has these words: “in the twenty-eighth year of Jeroboam.”
[15:8] 28 tn Heb “and they buried him.”
[15:10] 29 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:10] 30 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:11] 31 tn Heb “what was right in the eyes of the
[15:11] 32 tn Heb “father,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:12] 33 tn The word used here, גִלּוּלִים [gillulim], is always used as a disdainful reference to idols. It is generally thought to have originally referred to “dung pellets” (cf. KBL 183 s.v. גִלּוּלִים). It is only one of several terms used in this way, such as “worthless things” (אֱלִילִים, ’elilim), “vanities” or “empty winds” (הֲבָלִים, havalim).
[15:12] 34 tn Heb “fathers” (also in v. 24).
[15:13] 35 tn Heb “mother,” but Hebrew often uses the terms “father” and “mother” for grandparents and more remote ancestors.
[15:14] 36 tn Heb “yet the heart of Asa was complete with the
[15:15] 37 tn Heb “and he brought the holy things of his father and his holy things (into) the house of the
[15:16] 38 tn Heb “There was war between Asa and Baasha king of Israel all their days.”
[15:17] 39 tn Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”
[15:18] 40 tn Heb “King Asa sent it.”
[15:19] 41 tn Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”
[15:19] 42 tn Heb “so he will go up from upon me.”
[15:20] 43 tn Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”
[15:20] 44 tn Heb “he struck down.”
[15:20] 45 tn Heb “and all Kinnereth together with all the land of Naphtali.”
[15:22] 47 tn Heb “and King Asa made a proclamation to all Judah, there was no one exempt, and they carried away the stones of Ramah and its wood which Baasha had built.”
[15:22] 48 tn Heb “and King Asa built with them.”
[15:23] 49 tn Heb “As for the rest of all the events of Asa, and all his strength and all which he did and the cities which he built, are they not written on the scroll of the events of the days of the kings of Judah?”
[15:23] 50 tn Heb “Yet in the time of his old age he became sick in his feet.”
[15:24] 51 tn Heb “lay down with his fathers.”
[15:26] 52 tn Heb “in the eyes of.”
[15:26] 53 tn Heb “and he walked in the way of his father and in his sin which he made Israel sin.”
[15:27] 54 tn Heb “against him”; the referent (Nadab) has been specified in the translation for clarity.
[15:29] 55 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] 56 tn Heb “according to the word of the
[15:30] 57 tn Heb “because of Jeroboam which he committed and which he made Israel commit, by his provocation by which he made the
[15:31] 58 tn Heb “As for the rest of the events of Nadab, and all which he did, are they not written on the scroll of the events of the days of the kings of Israel?”
[15:2] 59 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[15:2] 60 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.
[1:1] 61 tn Heb “was old, coming into the days” (i.e., advancing in years).
[1:2] 64 tn Heb “let them seek for my master, the king, a young girl, a virgin.” The third person plural subject of the verb is indefinite (see GKC 460 §144.f). The appositional expression, “a young girl, a virgin,” is idiomatic; the second term specifically defines the more general first term (see IBHS 230 §12.3b).
[1:2] 65 tn Heb “and she will stand before the king.” The Hebrew phrase “stand before” can mean “to attend; to serve” (BDB 764 s.v. עָמַד).
[1:2] 66 tn Heb “and she will lie down in your bosom.” The expression might imply sexual intimacy (see 2 Sam 12:3 [where the lamb symbolizes Bathsheba] and Mic 7:5), though v. 4b indicates that David did not actually have sex with the young woman.
[1:2] 67 tn Heb “and my master, the king, will be warm.”
[1:3] 68 tn Heb “through all the territory of Israel.”
[1:4] 69 tn Heb “did not know her.”
[1:5] 70 tn Heb “son of Haggith,” but since this formula usually designates the father (who in this case was David), the translation specifies that David was Adonijah’s father.
[1:5] 71 tn Heb “lifting himself up.”
[1:5] 73 tn Or “he acquired for himself.”
[1:5] 74 tn Heb “to run ahead of him.”
[1:6] 76 tn Heb “did not correct him from his days.” The phrase “from his days” means “from his earliest days,” or “ever in his life.” See GKC 382 §119.w, n. 2.
[1:6] 77 tn Heb “and she gave birth to him after Absalom.” This does not imply they had the same mother; Absalom’s mother was Maacah, not Haggith (2 Sam 3:4).
[1:7] 78 tn Heb “his words were.”
[1:7] 79 tn Heb “helped after” (i.e., stood by).
[1:7] 80 tn Heb “Adonijah.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
[1:8] 81 tn Or “bodyguard” (Heb “mighty men”).
[1:9] 83 tc The ancient Greek version omits this appositional phrase.
[1:10] 84 tn Or “bodyguard” (Heb “mighty men”).
[1:11] 85 tn Heb “Have you not heard?”
[1:11] 86 tn Heb “and our master David does not know.”
[1:12] 87 tn Heb “now, come.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.
[3:1] 89 tn Heb “the master, the Lord who commands armies [traditionally, the Lord of hosts].” On the title “the Lord who commands armies,” see the note at 1:9.
[3:1] 90 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[3:1] 91 tn Heb “support and support.” The masculine and feminine forms of the noun are placed side-by-side to emphasize completeness. See GKC 394 §122.v.
[3:1] 92 tn Heb “all the support of food, and all the support of water.”
[3:2] 93 tn Heb “elder” (so ASV, NAB, NIV, NRSV); NCV “older leaders.”
[3:3] 94 tn Heb “the ones lifted up with respect to the face.” For another example of the Hebrew idiom, see 2 Kgs 5:1.
[3:3] 95 tn Heb “and the wise with respect to magic.” On the meaning of חֲרָשִׁים (kharashim, “magic”), see HALOT 358 s.v. III חרשׁ. Some understand here a homonym, meaning “craftsmen.” In this case, one could translate, “skilled craftsmen” (cf. NIV, NASB).
[3:4] 96 tn The words “the Lord says” are supplied in the translation for clarification. The prophet speaks in vv. 1-3 (note the third person reference to the Lord in v. 1), but here the Lord himself announces that he will intervene in judgment. It is unclear where the Lord’s words end and the prophet’s pick up again. The prophet is apparently speaking again by v. 8, where the Lord is referred to in the third person. Since vv. 4-7 comprise a thematic unity, the quotation probably extends through v. 7.
[3:4] 97 tn תַעֲלוּלִים (ta’alulim) is often understood as an abstract plural meaning “wantonness, cruelty” (cf. NLT). In this case the chief characteristic of these leaders is substituted for the leaders themselves. However, several translations make the parallelism tighter by emending the form to עוֹלְלִים (’olÿlim, “children”; cf. ESV, NASB, NCV, NIV, NKJV, NRSV). This emendation is unnecessary for at least two reasons. The word in the MT highlights the cruelty or malice of the “leaders” who are left behind in the wake of God’s judgment. The immediate context makes clear the fact that they are mere youths. The coming judgment will sweep away the leaders, leaving a vacuum which will be filled by incompetent, inexperienced youths.
[3:5] 98 tn Heb “man against man, and a man against his neighbor.”
[3:5] 99 tn Heb “and those lightly esteemed those who are respected.” The verb רָהַב (rahav) does double duty in the parallelism.
[3:6] 100 tn Heb “[in] the house of his father” (so ASV); NIV “at his father’s home.”
[3:6] 101 tn The words “and say” are supplied for stylistic reasons.
[3:6] 102 tn Heb “your hand”; NASB “under your charge.”
[3:7] 103 tn Or “in that day” (KJV).
[3:7] 104 tn Heb “he will lift up [his voice].”
[3:7] 105 tn Heb “wrapper [of wounds]”; KJV, ASV, NRSV “healer.”
[13:11] 106 tn The prefix-conjugation verb אֶתֶּן (’eten, “I gave”) refers to past-time action, specifying a definite past event (the enthronement of Saul); therefore, this should be classified as a preterite. While imperfects are occasionally used in reference to past-time events, they depict repeated action in the past. See IBHS 502-4 §31.2 and 510-14 §31.6.
