1 Kings 2:40

2:40 So Shimei got up, saddled his donkey, and went to Achish at Gath to find his servants; Shimei went and brought back his servants from Gath.

1 Kings 8:27

8:27 “God does not really live on the earth! ¹  Look, if the sky and the highest heaven cannot contain you, how much less this temple I have built!

1 Kings 11:40

11:40 Solomon tried to kill Jeroboam, but Jeroboam escaped to Egypt and found refuge with King Shishak of Egypt. ²  He stayed in Egypt until Solomon died.

1 Kings 21:21

21:21 The Lord says, ³  ‘Look, I am ready to bring disaster ⁴  on you. I will destroy you ⁵  and cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. ⁶ 

[8:27]  ¹ 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.

[11:40]  ¹ tn Heb “but Jeroboam arose and ran away to Egypt, to Shishak king of Egypt.”

[21:21]  ¹ tn The introductory formula “the Lord says” is omitted in the Hebrew text, but supplied in the translation for clarification.

[21:21]  ² 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.

[21:21]  ³ 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.

[21:21]  ⁴ 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.