1 Kings 7:51

7:51 When King Solomon finished constructing the Lord’s temple, he ¹  put the holy items that belonged to his father David (the silver, gold, and other articles) in the treasuries of the Lord’s temple.

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 ²  to Ben Hadad son of Tabrimmon, the son of Hezion, king of Syria, ruler in Damascus, along with this message:

1 Kings 15:2

15:2 He ruled for three years in Jerusalem. ³  His mother was Maacah, the daughter of Abishalom. ⁴ 

1 Kings 1:13

1:13 Visit ⁵  King David and say to him, ‘My master, O king, did you not solemnly promise ⁶  your servant, “Surely your son Solomon will be king after me; he will sit on my throne”? So why has Adonijah become king?’

1 Kings 1:2

1:2 His servants advised ⁷  him, “A young virgin must be found for our master, the king, ⁸  to take care of the king’s needs ⁹  and serve as his nurse. She can also sleep with you ¹⁰  and keep our master, the king, warm.” ¹¹ 

1 Kings 12:9-11

12:9 He asked them, “How do you advise me ¹²  to respond to these people who said to me, ‘Lessen the demands your father placed on us’?” ¹³  12:10 The young advisers with whom Rehoboam ¹⁴  had grown up said to him, “Say this to these people who have said to you, ‘Your father made us work hard, but now lighten our burden.’ ¹⁵  Say this to them: ‘I am a lot harsher than my father! ¹⁶  12:11 My father imposed heavy demands on you; I will make them even heavier. ¹⁷  My father punished you with ordinary whips; I will punish you with whips that really sting your flesh.’” ¹⁸ 

Psalms 39:6

39:6 Surely people go through life as mere ghosts. ¹⁹ 

Surely they accumulate worthless wealth

without knowing who will eventually haul it away.” ²⁰ 

Psalms 89:35-45

89:35 Once and for all I have vowed by my own holiness,

I will never deceive ²¹  David.

89:36 His dynasty will last forever. ²² 

His throne will endure before me, like the sun, ²³ 

89:37 it will remain stable, like the moon, ²⁴ 

his throne will endure like the skies.” ²⁵  (Selah)

89:38 But you have spurned ²⁶  and rejected him;

you are angry with your chosen king. ²⁷ 

89:39 You have repudiated ²⁸  your covenant with your servant; ²⁹ 

you have thrown his crown to the ground. ³⁰ 

89:40 You have broken down all his ³¹  walls;

you have made his strongholds a heap of ruins.

89:41 All who pass by ³²  have robbed him;

he has become an object of disdain to his neighbors.

89:42 You have allowed his adversaries to be victorious, ³³ 

and all his enemies to rejoice.

89:43 You turn back ³⁴  his sword from the adversary, ³⁵ 

and have not sustained him in battle. ³⁶ 

89:44 You have brought to an end his splendor, ³⁷ 

and have knocked ³⁸  his throne to the ground.

89:45 You have cut short his youth, ³⁹ 

and have covered him with shame. (Selah)

[7:51]  ¹ tn Heb “Solomon.” The proper name has been replaced by the pronoun (“he”) in the translation for stylistic reasons.

[15:18]  ² tn Heb “King Asa sent it.”

[15:2]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[15:2]  ⁴ 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.

[1:13]  ⁵ tn Heb “come, go to.” The imperative of הָלַךְ (halakh) is here used as an introductory interjection. See BDB 234 s.v. חָלַךְ.

[1:13]  ⁶ tn Or “swear an oath to.”

[1:2]  ⁷ tn Heb “said to.”

[1:2]  ⁸ 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]  ⁹ 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]  ¹⁰ 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]  ¹¹ tn Heb “and my master, the king, will be warm.”

[12:9]  ¹² tn In the Hebrew text the verb “we will respond” is plural, although it can be understood as an editorial “we.” The ancient versions have the singular here.

[12:9]  ¹³ tn Heb “Lighten the yoke which your father placed on us.”

[12:10]  ¹⁴ tn Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.

[12:10]  ¹⁵ tn Heb “Your father made our yoke heavy, but make it lighter upon us.”

[12:10]  ¹⁶ tn Heb “My little one is thicker than my father’s hips.” The referent of “my little one” is not clear. The traditional view is that it refers to the little finger. As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.

[12:11]  ¹⁷ tn Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”

[12:11]  ¹⁸ tn Heb “My father punished you with whips, but I will punish you with scorpions.” “Scorpions” might allude to some type of torture using poisonous insects, but more likely it refers to a type of whip that inflicts an especially biting, painful wound. Cf. CEV “whips with pieces of sharp metal.”

[39:6]  ¹⁹ tn Heb “surely, as an image man walks about.” The preposition prefixed to “image” indicates identity here.

[39:6]  ²⁰ tc Heb “Surely [in] vain they strive, he accumulates and does not know who gathers them.” The MT as it stands is syntactically awkward. The verb forms switch from singular (“walks about”) to plural (“they strive”) and then back to singular (“accumulates and does not know”), even though the subject (generic “man”) remains the same. Furthermore there is no object for the verb “accumulates” and no plural antecedent for the plural pronoun (“them”) attached to “gathers.” These problems can be removed if one emends the text from הֶבֶל יֶהֱמָיוּן (hevel yehemaun, “[in] vain they strive”) to הֶבְלֵי הָמוֹן (hevley hamon, “vain things of wealth”). This assumes a misdivision in the MT and a virtual dittography of vav (ו) between the mem and nun of המון. The present translation follows this emendation.

[89:35]  ²¹ tn Or “lie to.”

[89:36]  ²² tn Heb “his offspring forever will be.”

[89:36]  ²³ tn Heb “and his throne like the sun before me.”

[89:37]  ²⁴ tn Heb “like the moon it will be established forever.”

[89:37]  ²⁵ tn Heb “and a witness in the sky, secure.” Scholars have offered a variety of opinions as to the identity of the “witness” referred to here, none of which is very convincing. It is preferable to join וְעֵד (vÿ’ed) to עוֹלָם (’olam) in the preceding line and translate the commonly attested phrase עוֹלָם וְעֵד (“forever”). In this case one may translate the second line, “[it] will be secure like the skies.” Another option (the one reflected in the present translation) is to take עד as a rare noun meaning “throne” or “dais.” This noun is attested in Ugaritic; see, for example, CTA 16 vi 22-23, where ksi (= כִּסֵּא, kisse’, “throne”) and ’d (= עד, “dais”) appear as synonyms in the poetic parallelism (see G. R. Driver, Canaanite Myths and Legends, 91). Emending בַּשַּׁחַק (bashakhaq, “in the heavens”) to כַּשַׁחַק (kashakhaq, “like the heavens”) – bet/kaf (כ/ב) confusion is widely attested – one can then read “[his] throne like the heavens [is] firm/stable.” Verse 29 refers to the enduring nature of the heavens, while Job 37:18 speaks of God spreading out the heavens (שְׁחָקִים, shÿkhaqim) and compares their strength to a bronze mirror. Ps 89:29 uses the term שָׁמַיִם (shamayim, “skies”) which frequently appears in parallelism to שְׁחָקִים.

[89:38]  ²⁶ tn The Hebrew construction (conjunction + pronoun, followed by the verb) draws attention to the contrast between what follows and what precedes.

[89:38]  ²⁷ tn Heb “your anointed one.” The Hebrew phrase מְשִׁיחֶךָ (mÿshikhekha, “your anointed one”) refers here to the Davidic king (see Pss 2:2; 18:50; 20:6; 28:8; 84:9; 132:10, 17).

[89:39]  ²⁸ tn The Hebrew verb appears only here and in Lam 2:7.

[89:39]  ²⁹ tn Heb “the covenant of your servant.”

[89:39]  ³⁰ tn Heb “you dishonor [or “desecrate”] on the ground his crown.”

[89:40]  ³¹ tn The king here represents the land and cities over which he rules.

[89:41]  ³² tn Heb “all the passersby on the road.”

[89:42]  ³³ tn Heb “you have lifted up the right hand of his adversaries.” The idiom “the right hand is lifted up” refers to victorious military deeds (see Pss 89:13; 118:16).

[89:43]  ³⁴ tn The perfect verbal form predominates in vv. 38-45. The use of the imperfect in this one instance may be for rhetorical effect. The psalmist briefly lapses into dramatic mode, describing the king’s military defeat as if it were happening before his very eyes.

[89:43]  ³⁵ tc Heb “you turn back, rocky summit, his sword.” The Hebrew term צוּר (tsur, “rocky summit”) makes no sense here, unless it is a divine title understood as vocative, “you turn back, O Rocky Summit, his sword.” Some emend the form to צֹר (tsor, “flint”) on the basis of Josh 5:2, which uses the phrase חַרְבוֹת צֻרִים (kharvot tsurim, “flint knives”). The noun צֹר (tsor, “flint”) can then be taken as “flint-like edge,” indicating the sharpness of the sword. Others emend the form to אָחוֹר (’akhor, “backward”) or to מִצַּר (mitsar, “from the adversary”). The present translation reflects the latter, assuming an original reading תָּשִׁיב מִצָּר חַרְבּוֹ (tashiv mitsar kharbo), which was corrupted to תָּשִׁיב צָר חַרְבּוֹ (tashiv tsar kharbo) by virtual haplography (confusion of bet/mem is well-attested) with צָר (tsar, “adversary”) then being misinterpreted as צוּר in the later tradition.

[89:43]  ³⁶ tn Heb “and you have not caused him to stand in the battle.”

[89:44]  ³⁷ tc The Hebrew text appears to read, “you have brought to an end from his splendor,” but the form מִטְּהָרוֹ (mittÿharo) should be slightly emended (the daghesh should be removed from the tet [ת]) and read simply “his splendor” (the initial mem [מ] is not the preposition, but a nominal prefix).

[89:44]  ³⁸ tn The Hebrew verb מָגַר (magar) occurs only here and perhaps in Ezek 21:17.

[89:45]  ³⁹ tn Heb “the days of his youth” (see as well Job 33:25).