Heb “and they kept the charge of the tent of meeting and the charge of the holy place and the charge of the sons of Aaron, their brothers, for the service of the house of the Lord .”


Heb “for their assignment in their service.”


Heb “And the sons of Eleazar were found to be more, with respect to the heads of men, than the sons of Ithamar, and they divided them. To the sons of Eleazar there were sixteen heads, according to the house of the fathers; and to the sons of Ithamar there were eight, according to the house of their fathers.”


Heb “and they divided them by lots, these with these, for the officials of the holy place and the officials of God were from the sons of Eleazar and among the sons of Ithamar.”


Heb “one house of a father was drawn by lot for Eleazar, and one [this assumes an emendation of אָחֻז (’ akhuz ) to אֶחָד (’ ekhad , “one”)] was drawn by lot for Ithamar.”


Heb “father.”


Heb “these were their responsibilities for their service to enter the house of the Lord according to their manner [given] by the hand of Aaron their father, as the Lord God of Israel commanded him.”


Heb “Belonging to the rest of the sons of Levi.”


This appears to be a variant of the name Shebuel (cf. 1 Chr 23:16 and 26:24 ).


Most Hebrew mss omit “Hebron” here, but see 1 Chr 23:19 . The name is included in two Hebrew mss and some LXX mss .


The Hebrew text has the plural “sons,” but only one name appears after this.


Heb “the sons of Jaaziah, Beno.” Apparently בְנוֹ ( vÿno ), which could be translated “his son,” is a proper name here. The text, however, may be corrupt at this point; a list of Jaaziah’s sons may have been accidentally omitted. See v. 27 .


Or “from Jaaziah his son.” See the note on “Beno” in v. 26 .


The Hebrew text has, “Belonging to [i.e., from] Kish, the sons of Kish, Jerahmeel.” There appears to be a conflation of headings.


Heb “the fathers [i.e., families] of the head [i.e., oldest] just like his youngest brother.”


Heb “David and the officers of the army set apart for service the sons of Asaph and Heman and Jeduthun, the ones prophesying by harps, by lyres, and by cymbals.”


Heb “and their number was, the men of work for their service.”


Heb “the sons of Asaph [were] upon the hand of Asaph, the one prophesying upon the hands of the king.”


Heb “belonging to Jeduthun, the sons of Jeduthun.”


This name appears as “Izri” in v. 10 .


One Hebrew ms and some LXX mss supply the name “Shimei” after “Jeshaiah.” Most Hebrew mss omit the name here (but cf. v. 17 ).


The list includes only five names. Apparently the name “Shimei” (see v. 17 ), which appears in one medieval Hebrew ms and in the LXX, has been accidentally omitted from the Hebrew text.


Heb “belonging to Heman, the sons of Heman.”


Heb “by the words of God to exalt a horn.” An animal’s horn is sometimes used metaphorically as a symbol of strength and honor. See BDB 901-2 s.v. קֶרֶנ .


Heb “and their number with their brothers, trained in music to the Lord , all skilled, was 288.”


Heb “and they cast lots [for] service, just as like small, like great, teacher with student.”


Heb “The first lot went to Asaph, to Joseph.” Apparently the recurring formula, “and his sons and his relatives, twelve” has been accidentally omitted from the Hebrew text at this point (see vv. 10-31 ; the formula is slightly different in v. 9 b). If the number “twelve” is not supplied here, the total comes to only 276, not the 288 required by v. 7 .


“Izri” is a variant of the name “Zeri” (cf. 25:3 ).


“Jesharelah” is a variant of the name “Asarelah” (cf. 25:2 ).


“Azarel” is a variant of the name “Uzziel” (cf. 25:4 ).


Or “brothers.”


Heb “for a gate and a gate,” i.e., for each gate.


“Shelemiah” is a variant of the name “Meshelemiah” (cf. 26:2 ).


Heb “a guard alongside a guard.”


Or “treasuries.”


“Ladan” is a variant of the name “Libni” (cf. 6:17 ).


“Jehieli” is a variant of the name “Jehiel” (cf. 23:8 ).


A number of English versions follow the LXX and Vulgate and read “Shubael” here (e.g., NAB, NIV, NCV, CEV).


The marginal reading ( Qere ) is “Shelomith,” while the consonantal text ( Kethib ) has “Shelomoth.”


The MT reads “Shelomoth”; the name is spelled “Shelomith” in the marginal reading ( Qere ) of v. 25 .


Or “seer.”


The words “the temple” are supplied in the translation for clarification.


Heb “and they were searched and there were found in them.”


Heb “and his brothers, sons of respect, [were] 2,700, heads of fathers.”


Heb “with respect to every matter of God and matter of the king.”


Heb “and the sons of Israel according to their number, heads of the fathers and the commanders of the thousands and the hundreds and their officers who served the king with respect to every matter of the divisions, [that which] comes and goes out month by month according to all the months of the year, one division [was] twenty-four thousand.”


Heb “the leader.”


Heb “That [was the] Benaiah [who was] a warrior of the thirty and over the thirty, and his division, Ammizabad his son.”


Heb “[was] after him.”


Heb “anger was on Israel.”


The Hebrew text has “in the number,” but מִסְפַּר ( mispar ) is probably dittographic – note that the same word appears immediately before this. The form should be emended to בְּסֵפֶר ( bÿsefar , “in the scroll”).


Heb “with respect to the work of the land.” The phrase refers to agricultural labor; see HALOT 776-77 s.v. עֲבֹדָה .


Heb “and over [that] which is in the vineyards, with respect to the storehouses of the wine, [was] Zabdi the Shiphmite.”


Or “foothills”; Heb “the Shephelah.”


Heb “was an adviser, a man of insight, and a scribe.”


Heb “[was] with” (so KJV, ASV); NASB “tutored”; NRSV “attended”; NLT “was responsible to teach.’


Heb “friend.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “I, with my heart to build a house of rest for the ark of the covenant of the Lord and for a stool of the feet of our God.”


Heb “for my name.”


Heb “out of all the house of my father to become king over all Israel permanently.”


Or “for.”


Heb “and among the sons of my father he desired to make me king over all Israel.”


Heb “from all my sons, for many sons the Lord has given to me, he chose Solomon my son to sit on the throne of the kingdom of the Lord over Israel.”


Heb “if he is strong to do my commands and my regulations like this day.”


The words “I say this” are not in the Hebrew text, but are supplied in the translation for clarity and for stylistic reasons.


Heb “Watch! Seek!”


Heb “know.”


Heb “with a complete heart and a willing being.”


Heb “he will allow himself to be found by you.”


Heb “see.”


Heb “for the porch.” The word “temple” was supplied in the translation for clarity.


Or “storerooms.”


Heb “house.”


The words “he gave him” are supplied in the translation for clarity and for stylistic reasons.


Heb “the pattern of all which was in the spirit with him.”


The words “he gave him the regulations” are supplied in the translation for clarity and for stylistic reasons.


Heb “for the gold, by the weight, for the gold, for all the items of service and service, for all the items of silver by weight for all the items of service and service.”


The Hebrew text reads מֶרְכָּבָה ( merkavah , “chariot”), but the final he ( ה ) is probably dittographic – note the prefixed he ( ה ) on the immediately following word. It is preferable to read מֶרְכָּב ( merkav , “seat”).


The Hebrew text does not have “their wings,” but the word כְּנָפַיִם ( kÿnafayim , “wings”) has probably been accidentally omitted by homoioteleuton. Note that the immediately preceding לְפֹרְשִׂים ( lÿforsim ) also ends in mem ( ם ).


The words “David said” are supplied in the translation for clarification and for stylistic reasons.


Heb “the whole in writing from the hand of the Lord upon me, he gave insight [for] all the workings of the plan.”


Or perhaps, “don’t be discouraged.”


Heb “and with you in all work, for every willing [one] in skill for all service.”


Heb “and the officials and all the people to all your words.”


Heb “a young man and tender.”


Heb “and according to all my strength.”


Heb “the gold for the gold, and the silver for the silver, and the bronze for the bronze, and the iron for the iron, and the wood for the wood.”


See the note on the word “talents” in 19:6 . Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, David had supplied 101 tons (91,800 kg) of gold and 235.5 tons (214,200 kg) of silver.


See the note on the word “talents” in 19:6 . Using the “light” standard talent of 67.3 lbs. (30.6 kg) as the standard for calculation, the people donated 168.3 tons (153,000 kg) of gold, 336.5 tons (306,000 kg) of silver, 605.7 tons (550,800 kg) of bronze, and 3,365 tons (3,060,000 kg) of iron.


On the “daric” as a unit of measure, see BDB 204 s.v. דַּרְכְּמוֹן . Some have regarded the daric as a minted coin, perhaps even referring to the Greek drachma, but this is less likely. sn The daric was a unit of weight perhaps equal to between 8 and 9 grams (just under one-third of an ounce), so 10,000 darics of gold would weigh between 80 and 90 kilograms (between 176 and 198 pounds).


The word “precious” is supplied in the translation for clarification.


Heb “with a complete heart.”


Heb “was rejoiced with great joy.”


Heb “assembly, and David said.” The words “and David said” are redundant according to contemporary English style and have not been included in the translation.


The words “and sovereign” are added in the translation for clarification and for stylistic reasons.


Heb “head.”


Heb “wealth and honor [are] from before you.”


Heb “and in your hand [is] strength and might and in your hand to magnify and to give strength to all.”


Heb “that we should retain strength to contribute like this.”


Heb “and from you we have given to you.”


Heb “fathers” (also in vv. 18, 20 ).


Or perhaps “hope.”


Heb “a heart.”


Heb “with integrity of heart.”


Heb “keep this permanently with respect to the motive of the thoughts of the heart of your people, and make firm their heart to you.”


Heb “and to Solomon my son give a complete heart to keep your commands, your rules and your regulations, and to do everything, and to build the palace [for] which I have prepared.”


Heb “they ate and drank.”


Heb “with great joy.”


Heb “listened to him.”


Heb “placed a hand under Solomon the king.”


Heb “and gave to him glory of kingship which there was not concerning every king before him over Israel.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “satisfied with days, wealth, and honor.”


Heb “and the events of David the king, the former and the latter, look they are written in the annals of Samuel the seer, and in the annals of Nathan the prophet, and in the annals of Gad the seer.”


Heb “with all his reign and his might, and the times which passed over him and over Israel and over all the kingdoms of the lands.”


Heb “and Solomon son of David strengthened himself over his kingdom.”


The disjunctive clause (note the vav [ ו ] + subject pattern) probably has a causal nuance here.


Or “high place.”


Heb “the tent of meeting of God.”


Heb “sought [or “inquired of”] him.”


Or “revealed himself.”


Heb “ask.”


Heb “did.”


Heb “you word.”


Or “be firm, established.”


The cohortative with prefixed vav ( ו ) following the imperative here indicates purpose/result.


Heb “so I may go out before this nation and come in.” The expression “go out…and come in” here means “to lead” (see HALOT 425 s.v. יצא qal.4).


Heb “for.” The word “otherwise” is used to reflect the logical sense of the statement.


Heb “who is able?” The rhetorical question anticipates the answer, “no one.”


Heb “to judge.”


Heb “these numerous people of yours.”


Heb “because this was in your heart.”


Heb “the life of those who hate you.”


Heb “many days.”


Heb “wisdom and discernment are given to you.”


Heb “which was not so for the kings who were before you, and after you there will not be so.”


Heb “and Solomon came from the high place which was in Gibeon [to] Jerusalem, from before the tent of meeting, and he reigned over Israel.”


Or “gathered.”


Heb “he placed them in the chariot cities and with the king in Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The words “as plentiful” are supplied in the translation for clarification.


Heb “he made.”


Heb “as the sycamore fig trees which are in the Shephelah.”


Heb “and they brought up and brought out from Egypt a chariot for 600 silver (pieces), and a horse for 150, and in the same way to all the kings of the Hittites and to the kings of Aram by their hand they brought out.”


Heb “and Solomon said to build a house for the name of the Lord and house for his kingship.”


Heb “counted,” perhaps “conscripted” (so NAB, NIV, NRSV).


Heb “carriers of loads.”


Or “quarry workers”; Heb “cutters” (probably referring to stonecutters).


The parallel text of MT in 1 Kgs 5:16 has “thirty-six hundred,” but some Greek mss there read “thirty-six hundred” in agreement with 2 Chr 2:2, 18 . tn Heb “and 3,600 supervisors over them.”


Heb “Huram.” Some medieval Hebrew mss , along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1 . “Huram” is a variant spelling referring to the same individual.


For location see Map1-A2 ; Map2-G2 ; Map4-A1 ; JP3-F3 ; JP4-F3 .


The words “help me” are supplied in the translation for clarification and stylistic reasons.


Heb “cedars.” The word “logs” has been supplied in the translation for clarity.


Heb “to build for him a house to live in it.”


Heb “for the name of.”


Heb “and the regular display.”


Heb “permanently [is] this upon Israel.”


Or “heavens” (also in v. 12 ). The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “Who retains strength to build for him a house, for the heavens and the heavens of heavens do not contain him? And who am I that I should build for him a house, except to sacrifice before him?”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


This is probably a variant name for almug trees; see 9:10-11 and the parallel passage in 1 Kgs 10:11-12 ; cf. NLT. One or the other probably arose through metathesis of letters.


Heb “know.”


Heb “20,000 baths” (also a second time later in this verse). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so this was a quantity of about 120,000 gallons (440,000 liters).


Heb “Huram” (also in v. 12 ). Some medieval Hebrew mss , along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1 . “Huram” is a variant spelling referring to the same individual.


Heb “who has given to David a wise son [who] knows discernment and insight, who will build a house for the Lord and house for his kingship.”


Heb “a son of a woman from the daughters of Dan, and his father a man of Tyre.”


Heb “and we will cut down trees from Lebanon according to all your need.”


Heb “to you,” but this phrase has not been translated for stylistic reasons – it is somewhat redundant.


Or “on rafts.” See the note at 1 Kgs 5:9 .


Heb “counted.”


Heb “made.”


Heb “carriers of loads.”


Or “quarry workers”; Heb “cutters” (probably referring to stonecutters).


Heb “and thirty-six hundred [as] supervisors to compel the people to work.”


In 2 Sam 24:16 this individual is called אֲרַוְנָא (“Aravna”; traditionally “Araunah”). The form of the name found here also occurs in 1 Chr 21:15; 18-28 .


Heb “and these are the founding of Solomon to build the house of God.”


Heb “the length [in] cubits by the former measure was sixty cubits, and a width of twenty cubits.” Assuming a length of 18 inches (45 cm) for the standard cubit, the length of the foundation would be 90 feet (27 m) and its width 30 feet (9 m).


Heb “and the porch which was in front of the length corresponding to the width of the house, twenty cubits.” The phrase הֵיכַל הַבַּיִת ( heykhal habbayit , “the main hall of the temple,” which appears in the parallel account in 1 Kgs 6:3 ) has been accidentally omitted by homoioarcton after עַל־פְּנֵי (’ al-pÿney , “in front of”). Note that the following form, הָאֹרֶךְ ( ha ’ orekh , “the length”), also begins with the Hebrew letter he ( ה ). A scribe’s eye probably jumped from the initial he on הֵיכַל to the initial he on הָאֹרֶךְ , leaving out the intervening letters in the process.


The Hebrew text has “one hundred and twenty cubits,” i.e. (assuming a cubit of 18 inches) 180 feet (54 m). An ancient Greek witness and the Syriac version read “twenty cubits,” i.e., 30 feet (9 m). It is likely that מֵאָה ( me ’ ah , “a hundred”), is a corruption of an original אַמּוֹת (’ ammot , “cubits”).


Heb “covered.”


Heb “the large house.”


Heb “wood of evergreens.”


Heb “and he put up on it palm trees and chains.”


Heb “and he plated the house [with] precious stone for beauty, and the gold was the gold of Parvaim.” sn The location of Parvaim , the source of the gold for Solomon’s temple, is uncertain. Some have identified it with modern Farwa in Yemen; others relate it to the Sanskrit parvam and understand it to be a general term for the regions east of Palestine.


Heb “the house of the holy place of holy places.”


Heb “twenty cubits.” Assuming a cubit of 18 inches (45 cm), this would give a length of 30 feet (9 m).


Heb “twenty cubits.” Some suggest adding, “and its height twenty cubits” (see 1 Kgs 6:20 ). The phrase could have been omitted by homoioteleuton.


The Hebrew word כִּכַּר ( kikar , “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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold plating was 40,380 lbs. (18,360 kg).


Heb “and the wings of the cherubs, their length was twenty cubits.” Assuming a cubit of 18 inches (45 cm), the wingspan of the cherubs would have been 30 feet (9 m).


Heb “the wing of the one was five cubits from the touching of the wall of the house, and the other wing was five cubits from the touching of the wing of the other cherub.” Assuming a cubit of 18 inches (45 cm), each wing would have been 7.5 feet (2.25 m) long.


Heb “and the wing of the one ( הָאֶחָד , ha ’ ekhad , “the one”; this should probably be emended to הָאַחֵר , ha ’ akher , “the other”) cherub was five cubits, touching the wall of the house, and the other wing was five cubits, clinging to the wing of the other cherub.”


Heb “the wings of these cherubs were spreading twenty cubits.”


Heb “and they were standing on their feet, with their faces to the house.” An alternative translation of the last clause would be, “with their faces to the main hall.”


The Syriac reads “eighteen cubits” (twenty-seven feet). This apparently reflects an attempt at harmonization with 1 Kgs 7:15 , 2 Kgs 25:17 , and Jer 52:21 .


Heb “and he made before the house two pillars, thirty-five cubits [in] length, and the plated capital which was on its top [was] five cubits.” The significance of the measure “thirty-five cubits” (52.5 feet or 15.75 m, assuming a cubit of 18 inches) for the “length” of the pillars is uncertain. According to 1 Kgs 7:15 , each pillar was eighteen cubits (27 feet or 8.1 m) high. Perhaps the measurement given here was taken with the pillars lying end-to-end on the ground before they were set up.


The Hebrew text adds here, “in the inner sanctuary,” but the description at this point is of the pillars, not the inner sanctuary.


Or “one on the south and the other on the north.”


The name “Jachin” appears to be a verbal form and probably means, “he establishes.”


The meaning of the name “Boaz” is uncertain. For various proposals, see BDB 126-27 s.v. בֹּעַז . One attractive option is to revocalize the name as בְּעֹז ( bÿ ’ oz , “in strength”) and to understand it as completing the verbal form on the first pillar. Taking the words together and reading from right to left, one can translate the sentence, “he establishes [it] in strength.”


Heb “twenty cubits.” Assuming a cubit of 18 inches (45 cm), the length would have been 30 feet (9 m).


Heb “twenty cubits.”


Heb “ten cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 15 feet (4.5 m).


Heb “He made the sea, cast.” sn The large bronze basin known as “The Sea” was mounted on twelve bronze bulls and contained water for the priests to bathe themselves (see v. 6 ; cf. Exod 30:17-21 ).


Heb “ten cubits.” Assuming a cubit of 18 inches (45 cm), the diameter would have been 15 feet (4.5 m).


Heb “five cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 7.5 feet (2.25 m).


Heb “and a measuring line went around it thirty cubits all around.”


Heb “ten every cubit.”


Heb “all their hindquarters were toward the inside.”


Heb “3,000 baths” (note that the capacity is given in 1 Kings 7:26 as “2,000 baths”). A bath was a liquid measure roughly equivalent to six gallons (about 22 liters), so 3,000 baths was a quantity of about 18,000 gallons (66,000 liters).


Heb “and the doors for the enclosure.”


Heb “Huram,” but here this refers to Huram Abi ( 2 Chr 2:13 ). The complete name has been used in the translation to avoid possible confusion with King Huram of Tyre.


Heb “Huram finished doing all the work which he did for King Solomon [on] the house of God.”


The words “he made” are added for stylistic reasons.


The Hebrew text has עָשָׂה (’ asah , “he made”), which is probably a corruption of עֶשֶׂר (’ eser , “ten”; see 1 Kgs 7:43 ).


The Hebrew text has עָשָׂה (’ asah , “he made”), which is probably a corruption of עֲשָׂרָה (’ asarah , “ten”; see 1 Kgs 7:43 ).


Some prefer to read here “bowls,” see v. 11 and 1 Kgs 7:45 .


Heb “Huram Abi made for King Solomon [for] the house of the Lord .”


Or perhaps, “molds.”


Heb “Solomon made all these items in great abundance; the weight of the bronze was not sought.”


Heb “the bread of the face/presence.” sn This bread offered to God was viewed as a perpetual offering to God. See Lev 24:5-9 .


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “Then Solomon convened the elders of Israel, the heads of the tribes, the chiefs of the fathers belonging to the sons of Israel to Jerusalem to bring up the ark of the covenant of the Lord from the City of David (it is Zion).”


Heb “the tent of assembly.” sn See Exod 33:7-11 .


Heb “and they carried the ark of the Lord …. The priests and the Levites carried them.”


Heb “And King Solomon and all the assembly of Israel, those who had been gathered to him, [were] before the ark, sacrificing sheep and cattle which could not be counted or numbered because of the abundance.”


The word “assigned” is supplied in the translation for clarification.


Heb “they could not be seen outside.”


Heb “in Horeb where.”


Heb “and when the priests went from the holy place.” The syntactical relationship of this temporal clause to the following context is unclear. Perhaps the thought is completed in v. 14 after a lengthy digression.


Heb “Indeed [or “for”] all the priests who were found consecrated themselves without guarding divisions.”


Heb “like one were the trumpeters and the musicians, causing one voice to be heard, praising and giving thanks to the Lord , and while raising a voice with trumpets and with cymbals and with instruments of music, and while praising the Lord .”


Heb “and the house was filled with a cloud, the house of the Lord .”


Heb “were not able to stand to serve.”


The words “O Lord ” do not appear in the Hebrew text, but they are supplied in the translation for clarification; Solomon addresses the Lord in prayer at this point.


Heb “turned his face.”


Heb “and he blessed all the assembly of Israel, and all the assembly of Israel was standing.”


The Hebrew text reads, “fulfilled by his hand,” but the phrase “by his hand” is somewhat redundant in contemporary English and has not been translated.


The Hebrew text reads, “promised by his mouth,” but the phrase “by his mouth” is somewhat redundant in contemporary English and has not been translated.


Heb “saying.”


Heb “to build a house for my name to be there.” Here “name” is used by metonymy for the Lord himself, and thus the expression “to be there” refers to his taking up residence there (hence the translation, “a temple in which to live”). In this case the temple is referred to as a “house” where the Lord himself can reside.


Heb for my name to be there.” See also the note on the word “live” in v. 5 .


Heb “and it was with the heart of David my father to build a house for the name of the Lord God of Israel.” sn On the significance of the Lord ’s “name,” see the note on the word “live” in v. 5 .


Heb “Because it was with your heart to build a house for my name, you did well that it was with your heart.”


Heb “your son, the one who came out of your body, he will build the temple for my name.”


Heb “five cubits.” Assuming a cubit of 18 inches (45 cm), the length would have been 7.5 feet (2.25 m).


Heb “five cubits.”


Heb “three cubits.” Assuming a cubit of 18 inches (45 cm), the height would have been 4.5 feet (1.35 m).


Heb “said.”


Heb “one who keeps the covenant and the loyal love.”


Heb “who walk before you with all their heart.”


Heb “[you] who kept to your servant David my father that which you spoke to him.”


Heb “you spoke by your mouth and by your hand you fulfilled, as this day.”


Heb “there will not be cut off from you a man from before me sitting on the throne of Israel.”


Heb “guard their way by walking in my law as you have walked before me.”


Or “prove to be reliable.”


Heb “Indeed, can God really live with mankind on the earth?” The rhetorical question expects the answer, “Of course not,” the force of which is reflected in the translation “God does not really live with mankind on the earth.”


Heb “turn to.”


Heb “by listening to.”


Heb “the loud cry and the prayer.”


Heb “praying before you.”


Heb “so your eyes might be open toward this house night and day, toward the place about which you said, ‘My name will be there.’”


Heb “by listening to the prayer which your servant is praying concerning this place.”


Heb “listen to the requests of your servant and your people Israel which they are praying concerning this place.”


Heb “hear and forgive.”


Heb “and if the man who sins against his neighbor when one takes up against him a curse to curse him and the curse comes before your altar in this house.”


Heb “and you, hear [from] heaven and act and judge your servants by repaying the guilty, to give his way on his head, and to declare the innocent to be innocent, to give to him according to his innocence.”


Or “are struck down before an enemy.”


Heb “confess [or perhaps, “praise”] your name.”


Heb “and they pray and ask for help.”


Heb “fathers” (also in vv. 31, 38 ).


Heb “when.” In the Hebrew text vv. 26-27 a actually contain one lengthy conditional sentence, which the translation has divided into two sentences for stylistic reasons.


Or “heavens” (also in v. 12 ). The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “they.”


The Hebrew text reads “because you answer them,” as if the verb is from עָנָה (’ anah , “answer”). However, this reference to a divine answer is premature, since the next verse asks for God to intervene in mercy. It is better to revocalize the consonantal text as תְעַנֵּם ( tÿ ’ annem , “you afflict them”), a Piel verb form from the homonym עָנָה (“afflict”).


The present translation understands כִּי ( ki ) in an emphatic or asseverative sense (“Certainly”). Other translation have “indeed” (NASB), “when” (NRSV), “so” (NEB), or leave the word untranslated (NIV).


Heb “the good way in which they should walk.”


Or “for an inheritance.”


Actually two Hebrew words appear here, both of which are usually (but not always) taken as referring to locusts. Perhaps different stages of growth or different varieties are in view, but this is uncertain. NEB has “locusts new-sloughed or fully grown”; NASB has “locust or grasshopper”; NIV has “locusts or grasshoppers”; NRSV has “locust, or caterpillar.”


Heb “in the land, his gates.”


Heb “every prayer, every request for help which will be to all the people, to all your people Israel.”


Heb “which they know, each his pain and his affliction.”


The words “their sin” are not in the Hebrew text, but are supplied for clarification.


Heb “and act and give to each one according to all his ways because you know his heart.” In the Hebrew text vv. 28-30 a actually contain one lengthy conditional sentence, which the translation has divided up for stylistic reasons.


Heb “Indeed you know, you alone, the heart of all the sons of mankind.”


Heb “fear.”


Heb “by walking in your ways.”


Heb “all the days [in] which.”


Heb “your great name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “your great reputation ” ).


Heb “and your strong hand and your outstretched arm.”


Heb “and do all which the foreigner calls to [i.e., “requests of”] you.”


Heb “name.” See the note on “reputation” in v. 32 .


Heb “that your name is called over this house which I built.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28 .


Heb “When your people go out for battle against their enemies in the way which you send them.”


Heb “toward this city which you have chosen and the house which I built for your name.”


Heb “their prayer and their request for help.”


Heb “and accomplish their justice.”


Heb “they”; the referent (God’s people) has been specified in the translation for clarity.


Or “stop and reflect”; Heb “bring back to their heart.”


Or “done wrong.”


Or “soul.”


Heb “your name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “your honor ” ).


Heb “their prayer and their requests for help.”


Heb “May your eyes be open and your ears attentive to the prayer of this place.”


Heb “be clothed with deliverance.”


Heb “and may your loyal ones rejoice in good.”


Heb “do not turn away the face of your anointed ones.” Many medieval Hebrew mss , as well as the ancient versions, read the singular, “your anointed,” which would probably refer to Solomon specifically, rather than the people.


Or “the sky.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


The word “saying” is supplied in the translation for stylistic reasons.


Heb “and the priests were standing at their posts, and the Levites with the instruments of music of the Lord .”


Heb “which David the king made to give thanks to the Lord , for lasting is his loyal love, when David praised by them.”


Heb “opposite them”; the referent (the Levites) has been specified in the translation for clarity.


The Hebrew text omits reference to the grain offerings at this point, but note that they are included both in the list in the second half of the verse (see note on “offerings” at the end of this verse) and in the parallel account in 1 Kgs 8:64 . The construction וְאֶת־הַמִּנְחָה ( vÿ ’ et-hamminkhah ; vav [ ו ] + accusative sign + noun with article; “grain offerings”) was probably omitted accidentally by homoioarcton. Note the וְאֶת ( vÿ ’ et ) that immediately follows.


Heb “to hold the burnt sacrifices, grain offerings, and the fat of the peace offerings.” Because this is redundant, the translation employs a summary phrase: “all these offerings.”


Heb “Solomon held the festival at that time for seven days, and all Israel was with him, a very great assembly from Lebo Hamath to the wadi of Egypt.”


Heb “he”; the referent (Solomon) has been specified in the translation for clarity.


The words “they left” are supplied in the translation for stylistic reasons.


Heb “good of heart.”


Heb “and all that entered the heart of Solomon to do in the house of the Lord and in his house he successfully accomplished.”


Heb “I have heard.”


Heb “temple of sacrifice.” This means the Lord designated the temple as the place for making sacrifices, and this has been clarified in the translation.


Or “if.”


Or “heavens.” The Hebrew term שָׁמַיִם ( shamayim ) may be translated “heaven(s)” or “sky” depending on the context.


Heb “the land,” which stands here by metonymy for the vegetation growing in it.


Heb “over whom my name is called.” The Hebrew idiom “call the name over” indicates ownership. See 2 Sam 12:28 .


Heb “seek my face,” where “my face” is figurative for God’s presence and acceptance.


Heb “and turn from their sinful ways.”


Heb “hear.”


Heb “my eyes will be open and my ears attentive to the prayer of this place.” Note Solomon’s request in 6:40 .


Heb “for my name to be there perpetually [or perhaps, “forever”].”


Heb “and my eyes and my heart will be there all the days.”


Heb “As for you, if you walk before me, as David your father walked, by doing all which I commanded you, [and] you keep my rules and my regulations.” sn Verse 17 is actually a lengthy protasis (“if” section) of a conditional sentence, the apodosis (“then” section) of which appears in v. 18 .


Heb “I will establish the throne of your kingdom.”


Heb “there will not be cut off from you a man ruling over Israel.”


The Hebrew pronoun is plural, suggesting that Solomon and all Israel (or perhaps Solomon and his successors) are in view. To convey this to the English reader, the translation “you people” has been employed.


Heb “which I placed before you.”


Heb “and walk and serve other gods and bow down to them.”


Heb “them.” The switch from the second to the third person pronoun is rhetorically effective, for it mirrors God’s rejection of his people – he has stopped addressing them as “you” and begun addressing them as “them.” However, the switch is awkward and confusing in English, so the translation maintains the direct address style.


Heb “them.” See the note on “you” earlier in this verse.


Instead of “I will throw away,” the parallel text in 1 Kgs 9:7 has “I will send away.” The two verbs sound very similar in Hebrew, so the discrepancy is likely due to an oral transmissional error. tn Heb “and this temple which I consecrated for my name I will throw away from before my face.”


Heb “him,” which appears in context to refer to Israel (i.e., “you” in direct address). Many translations understand the direct object of the verb “make” to be the temple (NEB, NASB, NIV, NRSV “it”).


Heb “and I will make him [i.e., Israel] a proverb and a taunt,” that is, a proverbial example of destruction and an object of reproach.


Heb “and this house which was high/elevated.” The statement makes little sense in this context, which predicts the desolation that judgment will bring. Some treat the clause as concessive, “Even though this temple is lofty [now].” Others, following the lead of several ancient versions, emend the text to, “this temple will become a heap of ruins.”


Heb “and they will say.”


Heb “fathers.”


Heb “and they took hold of other gods and bowed down to them and served them.”


Heb “Huram” (also in v. 18 ). Some medieval Hebrew mss , along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1 . “Huram” is a variant spelling referring to the same individual.


Heb “and he built…[as] cities of fortification, [with] walls, doors, and a bar.”


Heb “Solomon.” The recurrence of the proper name is unexpected in terms of contemporary English style, so the pronoun has been used in the translation instead.


Heb “the cities of the chariots and the cities of the horses.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “and all the desire of Solomon which he desired to build in Jerusalem and in Lebanon and in all the land of his kingdom.”


Heb “all the people who were left from the Hittites, the Amorites, the Perizzites, the Hivites, and the Jebusites, who were not from Israel.”


Heb “from their sons who were left after them in the land, whom the sons of Israel did not wipe out, and Solomon raised them up for a work crew to this day.”


Heb “and from the sons of Israel which Solomon did not assign to the laborers for his work.”


Heb “officers of his chariots and his horses.”


Heb “these [were] the officials of the governors who belonged to the king, Solomon, 250, the ones ruling over the people.”


Heb “the porch.”


The Hebrew phrase הַסֻּכּוֹת [ חַג ] ( khag hassukot , “[festival of] huts” [or “shelters”]) is traditionally known as the Feast of Tabernacles. The rendering “booths” (cf. NAB, NASB, NRSV) is probably better than the traditional “tabernacles” in light of the meaning of the term סֻכָּה ( sukkah , “hut; booth”), but “booths” are frequently associated with trade shows and craft fairs in contemporary American English. The nature of the celebration during this feast as a commemoration of the wanderings of the Israelites after they left Egypt suggests that a translation like “temporary shelters” is more appropriate.


Heb “he”; the referent (Solomon) has been specified in the translation for clarity.


Heb “and the Levites, according to their posts, to praise and to serve opposite the priests according to the matter of a day in its day.”


Heb “and the gatekeepers by their divisions for a gate and a gate.”


Heb “for so [was] the command of David the man of God.”


Heb “and they did not turn aside from the command of the king concerning the priests and the Levites with regard to any matter and with regard to the treasuries.”


Heb “and Huram sent to him by the hand of his servants, ships, and servants [who] know the sea, and they came with the servants of Solomon to Ophir.”


The Hebrew word כִּכַּר ( kikar , “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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 30,285 lbs. (13,770 kg).


Heb “the report about Solomon.”


Or “test.”


Heb “Solomon.” The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.


Or “riddles.”


Heb “with very great strength.” The Hebrew word חַיִל ( khayil , “strength”) may refer here to the size of her retinue or to the great wealth she brought with her.


Or “balsam oil.”


Heb “Solomon declared to her all her words; there was not a word hidden from the king which he did not declare to her.” If riddles are specifically in view (see v. 1 ), then one might translate, “Solomon explained to her all her riddles; there was no riddle too complex for the king.”


Heb “all the wisdom of Solomon.”


Heb “the food on his table.”


Heb “the seating of his servants and the standing of his attendants.”


The Hebrew text has here, “and his upper room [by] which he was going up to the house of the Lord .” But עֲלִיָּתוֹ (’ aliyyato , “his upper room”) should be emended to עֹלָתוֹ , (’ olato , “his burnt sacrifice[s]”). See the parallel account in 1 Kgs 10:5 .


Or “it took her breath away”; Heb “there was no breath still in her.”


Heb “about your words [or perhaps, “deeds”] and your wisdom.”


Heb “the half was not told to me.”


Heb “How happy are your men! How happy are these servants of yours, who stand before you continually, who hear your wisdom!”


Or “delighted in.”


Heb “as king for the Lord your God.”


Heb “to make him stand permanently.”


Heb “to do justice and righteousness.”


The Hebrew word כִּכַּר ( kikar , “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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold was 8,076 lbs. (3,672 kg).


Heb “there has not been like those spices which the queen of Sheba gave to King Solomon.”


Heb “Huram’s” (also in v. 21 ). Some medieval Hebrew mss , along with the LXX, Syriac, and Vulgate spell the name “Hiram,” agreeing with 1 Chr 14:1 . “Huram” is a variant spelling referring to the same individual.


Heb “who brought gold from Ophir, brought.”


Heb “algum.”


Heb “tracks.” The parallel text in 1 Kgs 10:12 has a different term whose meaning is uncertain: “supports,” perhaps “banisters” or “parapets.”


Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר ( kinnor , “zither”) and נֶבֶל ( nevel , “harp”).


Heb “there was not seen like these formerly in the land of Judah.”


Heb “besides what she brought to the king.”


Heb “turned and went.”


The Hebrew word כִּכַּר ( kikar , “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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the gold Solomon received annually was 44,822 lbs. (20,380 kg).


Heb “the weight of the gold which came to Solomon in one year was 666 units of gold.”


Heb “traveling men.”


The Hebrew text has simply “600,” with no unit of measure given.


The Hebrew text has simply “300,” with no unit of measure given.


The parallel text of 1 Kgs 10:19 has instead “and the back of it was rounded on top.”


Heb “[There were] armrests on each side of the place of the seat, and two lions standing beside the armrests.”


Heb “nothing like it had been made for any kingdom.”


Heb “there was no silver, it was not regarded as anything in the days of Solomon.”


Heb “for ships belonging to the king were going [to] Tarshish with the servants of Huram.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish.


Heb “servants.”


Heb “the fleet of Tarshish [ships].”


Heb “the ships of Tarshish came carrying.”


The meaning of this word is unclear; some suggest it refers to “baboons.” NEB has “monkeys,” NASB, NRSV “peacocks,” and NIV “baboons.”


Heb “King Solomon was greater than all the kings of the earth with respect to wealth and wisdom.”


Heb “and all the kings of the earth were seeking the face of Solomon to hear his wisdom which God had placed in his heart.”


Heb “and they were bringing each one his gift, items of silver…and mules, the matter of a year in a year.”


The parallel text of 1 Kgs 10:26 reads “fourteen hundred chariots.”


Heb “he placed them in the chariot cities and with the king in Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the River.” In biblical Hebrew the Euphrates River was typically referred to simply as “the River.”


The words “as plentiful” are supplied for clarification.


Heb “he made cedar.”


Heb “as the sycamore fig trees which are in the Shephelah.”


Heb “As for the rest of the events of Solomon, the former and the latter, are they not written?”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “lay down with his fathers.”


Heb “come [to].”


Heb “him”; the referent (Rehoboam) has been specified in the translation for clarity.


Heb “They sent and called for him.”


Heb “made our yoke burdensome.”


Heb “but you, now, lighten the burdensome work of your father and the heavy yoke which he placed on us, and we will serve you.” In the Hebrew text the prefixed verbal form with vav ( וְנַעַבְדֶךָ , vÿna ’ avdekha , “and we will serve you”) following the imperative ( הָקֵל , haqel , “lighten”) indicates purpose/result. The conditional sentence used in the present translation is an attempt to bring out the logical relationship between these forms.


Heb “stood before.”


Heb “saying.”


Heb “If today you are for good to these people and you are favorable to them and speak to them good words, they will be your servants all the days.”


Heb “Rehoboam rejected the advice of the elders which they advised and he consulted the young men with whom he had grown up, who stood before him.”


Heb “Lighten the yoke which your father placed on us.”


Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.


Heb “Your father made our yoke heavy, but make it lighter upon us.”


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 (so NEB, NASB, NIV, NRSV, NLT). As the following statement makes clear, Rehoboam’s point is that he is more harsh and demanding than his father.


Heb “and now my father placed upon you a heavy yoke, but I will add to your yoke.”


Heb “My father punished you with whips, but I [will punish you] with scorpions.” “Scorpions” might allude to some type of torture, but more likely it refers to a type of whip that inflicts an especially biting, painful wound.


Heb “Rehoboam.” The pronoun “he” has been used in the translation in place of the proper name in keeping with contemporary English style.


The Hebrew text reads, “I will make heavy your yoke,” but many medieval Hebrew mss and other ancient textual witnesses have, “my father made heavy your yoke.”


Heb “but I will add to your yoke.”


Heb “because this turn of events was from God.”


Heb “so that the Lord might bring to pass his word which he spoke.”


Heb “each one to your tents, Israel.” The word “return” is supplied in the translation for stylistic reasons.


Heb “Now see your house, David.”


Heb “went to their tents.”


Heb “he summoned the house of Judah and Benjamin, 180,000 chosen men, accomplished in war.”


Heb “and the word of the Lord came to Shemaiah the man of God, saying.”


Heb “for his thing is from me.”


Heb “and they heard the words of the Lord and returned from going against Jeroboam.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


For location see Map5-B1 ; Map7-E2 ; Map8-E2 ; Map10-B4 .


Heb “he strengthened them greatly, very much.”


Heb “and the priests and the Levites who were in all Israel supported him from all their territory.”


Heb “he”; the referent (Jeroboam) has been specified in the translation for clarity.


Heb “for the high places.”


Heb “and for the goats and for the calves he had made.”


Heb “and after them from all the tribes of Israel, the ones giving their heart[s] to seek the Lord God of Israel came [to] Jerusalem.”


Heb “fathers.”


Or “strengthened.”


Heb “they walked in the way of.”


Heb “took for himself a wife.”


The words “and of” are supplied in the translation for clarification and for stylistic reasons.


Heb “and Rehoboam appointed for a head Abijah son of Maacah for ruler among his brothers, indeed to make him king.”


Heb “and he was discerning and broke up from all his sons to all the lands of Judah and Benjamin, to all the fortified cities.”


“and he asked for a multitude of wives.”


Heb “also I have rejected you into the hand of Shishak.”


Or “fair,” meaning the Lord ’s punishment of them was just or fair.


Heb “the word of the Lord came to Shemaiah, saying.”


Heb “and I will give to them soon deliverance.”


Heb “so they may know my service and the service of the kingdoms of the lands.”


Heb “runners” (also in v. 11 ).


Heb “to the chamber of the runners.”


Heb “he”; the referent (Rehoboam) has been specified in the translation for clarity.


Heb “the anger of the Lord turned from him and did not destroy completely.”


Heb “and also in Judah there were good things.”


Heb “and the king, Rehoboam, strengthened himself in Jerusalem and ruled.”


Heb “Rehoboam.” The recurrence of the proper name here is redundant in terms of contemporary English style, so the pronoun has been used in the translation instead.


Heb “the city where the Lord chose to place his name from all the tribes of Israel.”


Heb “his”; the referent has been specified in the translation for clarity.


Heb “because he did not set his heart to seek the Lord .”


Heb “As for the events of Rehoboam, the former and the latter, are they not written?”


Heb “lay down with his fathers.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The parallel text in 1 Kgs 15:1 identifies his mother as “Maacah, the daughter of Abishalom” [=Absalom, 2 Chr 11:20 ). Although most English versions identify the mother’s father as Uriel of Gibeah, a number of English versions substitute the name “Maacah” here for the mother (e.g., NIV, NCV, CEV, NLT).


Heb “and Abijah bound [i.e., began] the battle with a force of warriors, four hundred thousand chosen men.”


Heb “and Jeroboam arranged with him [for] battle with eight hundred thousand chosen men, strong warrior[s].”


Heb “Do you not know that the Lord God of Israel has given kingship to David over Israel permanently, to him and to his sons [by] a covenant of salt?” sn For other references to a “covenant of salt,” see Lev 2:13 and Num 18:19 .


Heb “empty men, sons of wickedness.”


Heb “strengthened themselves.”


Heb “a young man and tender of heart.”


Heb “the kingdom of the Lord by the hand of the sons of David.”


Or “horde”; or “multitude.”


In the Hebrew text this is phrased as a rhetorical question, “Did you not banish?” The rhetorical question expects the answer, “Of course you did,” the force of which is reflected in the translation “But you banished.”


Heb “whoever comes to fill his hand with a bull of a son of cattle, and seven rams, and he is a priest to no-gods.”


Heb “and priests serving the Lord [are] the sons of Aaron and the Levites in the work.”


Or “for.”


Heb “and his priests and the trumpets of the war alarm [are ready] to sound out against you.”


Heb “fathers” (also in v. 18 ).


Heb “and Jeroboam had caused to circle around an ambush to come from behind them.”


Heb “Judah.”


Heb “and Judah turned, and, look, to them [was] the battle in front and behind.”


Heb “them”; the referent (the men of Judah) has been specified in the translation for clarity.


Heb “struck them down with a great striking down.”


Heb “and [the] slain from Israel fell, five hundred thousand chosen men.”


Heb “at that time.”


For location see Map4-G4 ; Map5-C1 ; Map6-E3 ; Map7-D1 ; Map8-G3 .


Heb “and the strength of Jeroboam was not retained again in the days of Abijah.”


Heb “lifted up for himself.”


Heb “and his ways and his words.”


Heb “lay down with his fathers.”


Heb “in his days.”


Heb “and Asa did the good and the right in the eyes of the Lord his God.”


Heb “the altars of the foreigner.”


Heb “fathers.”


Heb “the law and the command.”


Heb “before him.”


The words “the people of” are supplied in the translation for clarification. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.


Heb “and we will surround [them] with wall[s] and towers, doors, and bars.”


Heb “sought.”


Heb “and he has given us rest all around.”


The words “the cities” are supplied in the translation for clarification and for stylistic reasons.


Heb “a thousand thousands.”


Heb “called out.”


Heb “there is not with you to help between many with regard to [the one] without strength.”


Heb “and in your name we have come against this multitude.”


Heb “let not man retain [strength] with you.”


Heb “and there fell from the Cushites so that there was not to them preservation of life.”


Heb “they”; the referent (the men of Judah) has been specified in the translation for clarity.


Heb “for the terror of the Lord was upon them.”


Heb “for great plunder was in them.”


Heb “and also they struck down the tents of the livestock.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “went out before.”


Heb “when you are with him.”


Heb “he will allow himself to be found by you.”


Heb “Many days.”


Heb “and he allowed himself to be found by them.”


Heb “times.”


Heb “there was peace for the one going out or the one coming in.”


Heb “for great confusion was upon all the inhabitants of the lands.”


Heb “threw them into confusion with all distress.”


Heb “and let not your hands drop.”


Heb “for there is payment for your work.”


Heb “strengthened himself.”


Heb “the porch of the Lord .”


Or “resident aliens.”


Heb “had fallen upon him.”


Or “In that day.”


The Hebrew term צֹאן ( tso ’ n ) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.


Heb “entered into a covenant.”


Heb “fathers.”


Heb “whether small or great.”


Heb “with a loud voice and with a shout and with trumpets and with horns.”


Heb “and with all their desire they sought him and he allowed himself to be found by them.”


Heb “and the Lord gave them rest all around.”


Heb “mother,” but Hebrew often uses “father” and “mother” for grandparents and even more remote ancestors.


The Hebrew term גְּבִירָה ( gÿvirah ) can denote “queen” or “queen mother” depending on the context. Here the latter is indicated, since Maacah was the wife of Rehoboam and mother of Abijah.


Heb “yet the heart of Asa was complete all his days.”


Heb “and he brought the holy things of his father and his holy things [into] the house of God, silver, gold, and items.”


Heb “and he built up Ramah so as to not permit going out or coming in to Asa king of Judah.”


Heb “[May there be] a covenant between me and you [as there was] between my father and your father.”


Heb “so he will go up from upon me.”


Heb “and Ben Hadad listened to King Asa and sent the commanders of the armies which belonged to him against the cities of Israel.”


Heb “They struck down.”


Heb “building.”


Heb “and he caused his work to cease.”


Heb “and King Asa took all Judah and they carried away the stones of Ramah and its wood which Baasha had built.”


Heb “and he built with them.”


Heb “the seer.”


Or “for.”


Heb “the eyes of the Lord move quickly through all the earth.”


Heb “to strengthen himself with their heart, [the one] complete toward him.”


Heb “and Asa was angry at the seer, and he put him [in] the house of stocks, because of his rage with him over this.”


Heb “Look, the events of Asa, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”


Heb “lay down with his fathers, and he died.”


Heb “and they burned for him a large fire, very great.”


Heb “and strengthened himself over Israel.”


Or perhaps, “governors.”


Heb “father.”


Heb “for he walked in the ways of David his father [in] the beginning [times].”


Heb “fathers.”


Heb “walked in.”


Heb “and not like the behavior of Israel.”


Heb “established the kingdom in his hand.”


Heb “and he had wealth and honor in abundance.”


Heb “and his heart was high in the ways of the Lord .” Perhaps גָּבַהּ ( gavah , “be high”) here means “be cheerful” ( HALOT 171 s.v.) or “be encouraged” (BDB 147 s.v. 3 .a).


Heb “and the terror of the Lord was upon all the kingdoms of the lands which were surrounding Judah.”


Heb “and many supplies were his in the cities of Judah, and men of war, warriors of skill in Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or perhaps “from Judah, commanders of the thousands.”


Heb “at the end of years.”


The word “visit” is supplied in the translation for clarity and for stylistic reasons.


For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .


Heb “and Ahab slaughtered for him sheep and cattle in abundance, and for the people who were with him.”


Heb “to go up.”


Heb “Like me, like you; and like your people, my people; and with you in battle.”


Heb “and Jehoshaphat said to the king of Israel.”


Heb “the word of the Lord .” Jehoshaphat is requesting a prophetic oracle revealing the Lord’s will in the matter and their prospects for success. For examples of such oracles, see 2 Sam 5:19, 23-24 .


Heb “Should we go against Ramoth Gilead for war or should I refrain?”


Though Jehoshaphat had requested an oracle from “the Lord ” ( יְהוָה , yÿhvah , “Yahweh”), the Israelite prophets stop short of actually using this name and substitute the title הָאֱלֹהִים ( ha ’ elohim , “the God”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8 ). He seems to doubt that the 400 are genuine prophets of the Lord .


Heb “to seek the Lord from him.”


Or “hate.”


Heb “all his days.”


Heb “at,” which in this case probably means “near.”


Heb “the words of the prophets are [with] one mouth good for the king.”


Heb “let your words be like one of them and speak good.”


Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.


Or “swear an oath by.”


Heb “he”; the referent (Micaiah) has been specified in the translation for clarity.


Heb “the spirit.” The significance of the article prefixed to רוּחַ ( ruakh ) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of verse 23 . It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord ( רוּחַ־יְהוָה , ruakh-yÿhvah ) go when he went from me to speak to you?” When the phrase “the spirit of the Lord ” refers to the divine spirit (rather than the divine breath or mind, as in Isa 40:7, 13 ) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-22 is the same as the divine spirit mentioned by Zedekiah in v. 23 . This would explain why the article is used on רוּחַ ( ruakh ); he can be called “the spirit” because he is the well-known spirit who energizes the prophets.


Heb “he”; the referent (the Lord ) has been specified in the translation for clarity.


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.”


Heb “the bread of affliction and the water of affliction.”


Heb “Listen.”


The Hebrew verbal forms could be imperatives (“Disguise yourself and enter”), but this would make no sense in light of the immediately following context. The forms are better interpreted as infinitives absolute functioning as cohortatives (see IBHS 594 §35.5.2a). Some prefer to emend the forms to imperfects.


Heb “small or great.”


Heb “now a man drew a bow in his innocence” (i.e., with no specific target in mind, or at least without realizing his target was the king of Israel).


Heb “he”; the referent (the king) has been specified in the translation for clarity.


Heb “camp.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Or “seer.”


Heb “went out to his face.”


Heb “and love those who hate the Lord ?”


Heb “and because of this upon you is anger from before the Lord .”


Heb “nevertheless good things are found with you.”


Here בָּעַר ( ba ’ ar ) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. II בער .


Heb “and you set your heart to seek the Lord .”


Heb “and turned them back to.”


Heb “fathers.”


Heb “in all the fortified cities of Judah, city by city.”


Heb “see what you are doing.”


Heb “and now let the terror of the Lord be upon you, be careful and act for there is not with the Lord our God injustice, lifting up of a face, and taking a bribe.”


Heb “for the judgment of the Lord .”


Heb “and to conduct a case [or “for controversy”], and they returned [to] Jerusalem.” Some emend וַיָּשֻׁבוּ ( vayyashuvu , “and they returned”) to וַיֵּשְׁבוּ ( vayyeshÿvu , “and they lived [in]”). The present translation assumes an emendation to יֹשְׁבֵי ( yoshÿvey , “residents of”).


Heb “This you must do with the fear of the Lord , with honesty, and with a complete heart.”


Heb “and every case which comes to you from your brothers who live in their cities.”


Heb “between blood pertaining to blood.”


Heb “and anger will be upon you and your brothers; do this and you will not be guilty.”


Heb “and look, Amariah the chief priest is over you with respect to every matter of the Lord , and Zebadiah…with respect to every matter of the king.”


Heb “Be strong and act!”


The Hebrew text has “Ammonites,” but they are mentioned just before this. Most translations, following some mss of the LXX, read “Meunites” (see 1 Chr 26:7 ; so NASB, NIV, NRSV).


Heb “they”; the implied referent (messengers) has been specified in the translation for clarity.


Heb “the Sea”; in context (“from the direction of Edom”) this must refer to the Dead Sea, which has been specified in the translation for clarity (cf. NEB, NLT).


Most Hebrew mss read “from Aram” (i.e., Syria), but this must be a corruption of “Edom,” which is the reading of the LXX and Vulgate.


Heb “and he set his face to seek the Lord .”


The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah.


Heb “to seek from the Lord .” The verb here ( בָּקַשׁ , baqash ) is different from the one translated “seek” in v. 3 ( דָּרַשׁ , darash ).


Heb “to seek the Lord .” The verb here ( ָָבּקַשׁ , baqash ) is different from the one translated “seek” in v. 3 ( דָּרַשׁ , darash ).


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “fathers” (also in v. 33 ).


Heb “are you not God in heaven?” The rhetorical question expects the answer “yes,” resulting in the positive statement “you are the God who lives in heaven” employed in the translation.


Heb “did you not drive out?” This is another rhetorical question which expects a positive response; see the note on the word “heaven” in the previous verse.


Heb “permanently.”


Or perhaps “your covenantal partner.” See Isa 41:8 .


Or “sanctuary.”


Heb “for your name.” The word “name” sometimes refers to one’s reputation or honor (thus the translation here, “to honor you ” ).


Heb “sword.”


Heb “for your name is in this house.” The “name” of the Lord sometimes designates the Lord himself, being indistinguishable from the proper name. In this case the temple is referred to as a “house” where the Lord himself can reside.


Or “so that you may.”


Heb “now, look, the sons of Ammon, Moab and Mount Seir.”


Heb “whom you did not allow Israel to enter when they came from the land of Egypt.”


Heb “for [or “indeed”] upon you are our eyes.”


Heb “Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.


Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the people of Judah. Unlike the previous instance in v. 13 where infants, wives, and children are mentioned separately, this reference appears to include them all.


Or perhaps “don’t get discouraged.”


Heb “look.”


Heb “the deliverance of the Lord with you.”


Heb “all Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15 .


Heb “to worship the Lord .”


Heb “arose to praise the Lord God of Israel with a very loud voice.”


Heb “O Judah.” The words “you people of” are supplied in the translation for clarity. See the note on the word “Judah” in v. 15 .


There is a wordplay in the Hebrew text. The Hiphil verb form הַאֲמִינוּ ( ha ’ aminu , “trust”) and the Niphal form תֵאָמֵנוּ ( te ’ amenu , “you will be safe”) come from the same verbal root ( אָמַן , ’ aman ).


Or “consulted.”


Or “is eternal.”


Heb “set ambushers against.” This is probably idiomatic here for launching a surprise attack.


Heb “the sons of Ammon, Moab, and Mount Seir.”


Heb “the sons of Ammon and Moab stood against the residents of Mount Seir.”


Heb “to annihilate and to destroy.”


Heb “residents.”


Heb “they helped, each one his fellow, for destruction.” The verb עָזַר (’ azar ), traditionally understood as the well-attested verb meaning “to help,” is an odd fit in this context. It is possible that it is from a homonymic root, perhaps meaning to “attack.” This root is attested in Ugaritic in a nominal form meaning “young man, warrior, hero.” For a discussion of the proposed root, see HALOT 811 s.v. II עזר .


Heb “turned toward.”


Or “army.”


The MT reads פְגָרִים ( fÿgarim , “corpses”), but this seems odd among a list of plunder. A few medieval Hebrew mss and the Vulgate read בְגָדִים ( vÿgadim , “clothing”), which fits the context much better.


Heb “and they snatched away for themselves so that there was no carrying away.”


Heb “and they were three days looting the plunder for it was great.”


Heb “for there.”


Heb “and the terror of God [or “a great terror”] was upon all the kingdoms of the lands.” It is uncertain if אֱלֹהִים (’ elohim ) should be understood as a proper name here (“God”), or taken in an idiomatic superlative sense.


Heb “and his God gave him rest all around.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “he walked in the way of his father Asa and did not turn from it, doing what is right in the eyes of the Lord .”


Heb “and still the people did not set their heart[s] on the God of their fathers.”


Heb “the rest of the events of Jehoshaphat, the former and the latter, look, they are written in the records of Jehu son of Hanani, which are taken up in the scroll of the kings of Israel.”


Heb “he.” The pronoun has been translated as a relative pronoun for stylistic reasons.


Heb “he made an alliance with him.”


Heb “make ships to go to Tarshish.” This probably refers to large ships either made in or capable of traveling to the distant western port of Tarshish; a “Tarshish-ship” was essentially a large seagoing merchant ship.


Heb “when.”


Heb “to go to Tarshish.”


Heb “lay down with his fathers.”


Heb “fathers” (also in vv. 10, 12, 19 ).


The parallel account in 2 Kgs 8:16-24 has the variant spelling “Jehoram.”


Heb “and Jehoram arose over the kingdom of his father and strengthened himself.”


Heb “and he killed all his brothers with the sword.”


Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”


Heb “in the eyes of.”


Heb “house.”


Or “covenant.”


Heb “which he made to David, just as he had promised to give him and his sons a lamp all the days.” Here “lamp” is metaphorical, symbolizing the Davidic dynasty.


Heb “his”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.


Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”


Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Jehoram was surrounded and launched a victorious nighttime counterattack. Yet v. 10 goes on to state that the Edomite revolt was successful. The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֹתוֹ [’ oto , “him”] instead of just אֶת [’ et ]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. See also 2 Kgs 8:21 .


Heb “and Edom rebelled from under the hand of Judah until this day.”


Or “from Jehoram’s control”; Heb “from under his hand.” The pronominal suffix may refer to Judah in general or, more specifically, to Jehoram.


Heb “he.” This pronoun could refer to Judah, but the context focuses on Jehoram’s misdeeds. See especially v. 11 .


Heb “and he caused the residents of Jerusalem to commit adultery.” In this context spiritual unfaithfulness to the Lord is in view rather than physical adultery.


Heb “and drove Judah away.”


Heb “he”; the referent (Jehoram) has been specified in the translation for clarity and for stylistic reasons.


Heb “Because you…” In the Hebrew text this lengthy sentence is completed in vv. 14-15 . Because of its length and complexity (and the tendency of contemporary English to use shorter sentences), the translation has divided it up into several English sentences.


Heb “walked in the ways.”


Heb “in the ways of.”


Heb “and you walked in the way of the kings of Israel and caused Judah and the residents of Jerusalem to commit adultery, like the house of Ahab causes to commit adultery.”


Heb “the house of your father.”


Heb “to strike with a great striking.”


Heb “and you [will have] a serious illness, an illness of the intestines until your intestines come out because of the illness days upon days.”


Heb “the spirit of the Philistines.”


Heb “broke it up.”


Heb “all the property which was found in the house of the king.”


Heb “in his intestines with an illness [for which] there was no healer.”


Heb “and it was to days from days, and about the time of the going out of the end for the days, two, his intestines came out with his illness and he died in severe illness.”


Heb “and his people did not make for him a fire, like the fire of his fathers.”


Heb “and he went without desire.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “for all the older [ones] the raiding party that came with the Arabs to the camp had killed.”


Heb “forty-two,” but the parallel passage in 2 Kgs 8:26 reads “twenty-two” along with some mss of the LXX and the Syriac.


The Hebrew term בַּת ( bat , “daughter”) can refer, as here, to a granddaughter. See HALOT 165-66 s.v. I בַּת 1.


Heb “and also he walked in the ways of the house of Ahab.”


Heb “for his mother was his adviser to do evil.”


Heb “in the eyes of.”


That is, the members of Ahab’s royal house.


Heb “Aram” (also in v. 6 ).


Heb “he”; the referent (Joram) has been specified in the translation for clarity.


Heb “which the Syrians inflicted [on] him.”


Most Hebrew mss read “Azariah.” A few Hebrew mss , the LXX, Vulgate, and Syriac read “Ahaziah” (cf. 2 Kgs 8:29 ).


Heb “because he was sick,” presumably referring to the wounds he received in the battle with the Syrians.


Heb “From God was the downfall of Ahaziah by going to Joram.”


Heb “he”; the referent (Ahaziah) has been specified in the translation for clarity.


Heb “anointed.”


Heb “to cut off the house of Ahab.”


For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .


Heb “they said.”


Heb “and there was no one belonging to the house of Ahaziah to retain strength for kingship.”


Heb “she arose and she destroyed all the royal offspring.” The verb קוּם ( qum , “arise”) is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125.


Heb “house of Judah.”


Heb “the king”; the referent (King Jehoram, see later in this verse) has been specified in the translation for clarity.


Heb “and he was with them in the house of God hiding.”


Or “covenant.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “he”; the referent (Jehoiada the priest, cf. v. 8 ) has been specified in the translation for clarity.


Heb “all the people.”


Heb “house.”


Heb “and be with the king in his coming out and in his going out.”


Heb “all Judah.” The words “the men of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy for the men of Judah.


The Hebrew text lists two different types of shields here. Most translations render “the large and small shields” (so NASB, NIV, NRSV; NEB “King David’s spears, shields, and bucklers”).


Heb “and he stationed all the people, each with his weapon in his hand, from the south shoulder of the house to the north shoulder of the house, at the altar and at the house, near the king all around.”


The Hebrew word עֵדוּת (’ edut ) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain (see the discussion in M. Cogan and H. Tadmor, II Kings [AB], 128). Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant (see HALOT 790-91 s.v.).


Or “they made him king and anointed him.”


Heb “and Athaliah heard the sound of the people, the runners.”


Heb “she came to the people.”


Heb “and she saw, and behold.”


Or “Conspiracy! Conspiracy!”


Heb “ranks.”


Heb “for the priest had said, ‘Do not put her to death in the house of the Lord .’”


Heb “and they placed hands on her, and she went through the entrance of the gate of the horses [into] the house of the king.” Some English versions treat the phrase “gate of the horses” as the name of the gate (“the Horse Gate”; e.g., NAB, NASB, NIV, NRSV).


Heb “and Jehoiada made a covenant between himself and [between] all the people and [between] the king, to become a people for the Lord .”


Or “tore down.”


Or “images.”


Heb “as it is written in.”


Heb “took.”


Heb “killed Athaliah with the sword.”


Heb “and Joash did what was proper in the eyes of the Lord .”


Heb “all the days of.”


Heb “and it was, later, there was with the heart of Joash to repair the house of the Lord .”


Heb “Jehoiada the head”; the word “priest” not in the Hebrew text but is implied.


Heb “sought.”


Heb “bring.”


Heb “the tent of testimony.”


Heb “and the king said [it] and they made a chest and placed it in the gate of the house of the Lord outside.”


Heb “and they gave voice in Judah and Jerusalem to bring to the Lord the tax of Moses the servant of God upon Israel in the wilderness.”


Heb “doers of the work.”


Heb “and the doers of the work worked, and the repairs went up for the work by their hand.”


Heb “and they caused the house of God to stand according to its measurements and they strengthened it.”


Heb “came and bowed down to the king.”


Heb “to them.”


Heb “fathers” (also in v. 24 ).


Heb “served.”


Heb “and he sent among them prophets to bring them back to the Lord .”


Heb “testified among.”


Heb “clothed.”


Heb “did not remember.”


Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.


Heb “he”; the referent (Zechariah) has been specified in the translation for clarity.


Heb “and seek [ – ].” The direct object of “seek” is omitted in the Hebrew text but implied; “vengeance” is supplied for clarification.


Heb “turning.”


Heb “went up against.”


Heb “him”; the referent (Joash) has been specified in the translation for clarity.


Heb “though with a small amount of men the army of Aram came, the Lord gave into their hand an army [that was] very large.”


Heb “they”; the referent (the people of Judah) has been specified in the translation for clarity.


Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.


Heb “executed judgments [on] Joash.”


Heb “because of the shed blood of.”


The MT has the plural בְּנֵי ( bÿney , “sons”), but the final yod is dittographic. Note the yod that immediately follows.


Heb “and he died.”


Heb “his”; the referent (Joash) has been specified in the translation for clarity.


Heb “And his sons and the abundance of the oracle[s] against him, and the founding of the house of God, look are they not written on the writing of the scroll of the kings?”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “he did what was proper in the eyes of the Lord .”


Heb “a complete heart.”


Heb “when the kingdom was secure upon him.”


Heb “as it is written in the scroll of the law of Moses which the Lord commanded, saying.”


Heb “on account of sons.”


Heb “on account of fathers.”


Heb “Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” by metonymy here for the people of Judah.


Heb “young men going out to war.”


Heb “holding a spear and a shield.”


The Hebrew word כִּכַּר ( kikar , “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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).


Heb “man of God.”


Heb “Israel, all the sons of Ephraim.”


Heb “cause you to stumble.”


Heb “to cause to stumble.”


Heb “said to the man of God.”


Heb “and Amaziah separated them, the troops who came to him from Ephraim, to go to their place.”


Heb “and Amaziah strengthened himself and led his people and went to the Valley of Salt.”


Or “struck down.”


Heb “sons of Seir.”


Heb “sons.”


Heb “and threw them from the top of the cliff.”


Heb “all of them.”


Heb “smashed in pieces.”


Heb “had sent back from going with him to the battle.”


Heb “stripped.”


For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .


Heb “struck down.”


Heb “caused them to stand for him as gods.”


Heb “seeking,” perhaps in the sense of “consulting [an oracle from].”


Heb “the gods of the people.”


Heb “hand.”


Heb “he”; the referent (Amaziah) has been specified in the translation for clarity.


Heb “Stop yourself! Why should they strike you down?”


The verb יָעַץ ( ya ’ ats , “has decided”) is from the same root as יוֹעֵץ ( yo ’ ets , “counselor”) in v. 16 and עֵצָה (’ etsah , “advice”) later in v. 16 . The wordplay highlights the appropriate nature of the divine punishment. Amaziah rejected the counsel of God’s prophet; now he would be the victim of God’s “counsel.”


The words “with his advisers” are supplied in the translation for clarification.


Heb “let us look at each other [in the] face.” The expression refers here not to a visit but to meeting in battle. See v. 21 .


Heb “you say [to yourself], ‘look, you have defeated Edom.’”


Heb “and your heart is lifted up.”


Heb “to glorify.”


Heb “Why get involved in calamity and fall, you and Judah with you?”


Heb “did not listen.”


Heb “because it was from God in order to give them into the hand because they sought the gods of Edom.”


Heb “looked at each other [in the] face.” See the note on the expression “Come on, face me on the battlefield” in v. 17 .


Heb “and Judah was struck down before Israel and they fled, each to his tent.”


Heb “400 cubits.” Assuming a cubit of 18 inches (45 cm), the distance would have been about 600 feet (180 m).


Heb “As for the rest of the events of Amaziah, the former and the latter, are they not – behold, they are written on the scroll of the kings of Judah and Israel.”


Heb “and they conspired against him [with] a conspiracy in Jerusalem.”


Heb “and they sent after him to Lachish.”


Heb “and they carried him on horses.”


Heb “fathers.”


The Hebrew text has “Judah,” but some medieval mss read “David,” as does the parallel passage in 2 Kgs 14:20 . sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7 .


The parallel account in 2 Kgs 15:1-8 has the variant spelling “Azariah.”


Heb “he”; the referent (Uzziah) has been specified in the translation for clarity.


Heb “after the king”; the referent (Amaziah) has been specified in the translation for clarity.


“slept with his fathers.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “he did what was proper in the eyes of the Lord , according to all which Amaziah his father had done.”


Heb “sought.”


Heb “in the days of.”


Heb “in the days of his seeking.”


Or “prosper.”


Heb “went out and fought.”


Heb “in Ashdod and among the Philistines.”


The words “in his campaigns” are supplied in the translation for clarity and for stylistic reasons


Heb “and his name went to.”


On the meaning of the Hebrew word מִקְצוֹעַ ( miqtsoa ’), see HALOT 628 s.v. עַ ( וֹ ) מִקְצֹ . The term probably refers to an “angle” or “corner” somewhere on the eastern wall of Jerusalem.


Heb “Shephelah.”


Heb “workers and vinedressers in the hills and in Carmel.” The words “he had” are supplied in the translation for stylistic reasons.


Heb “for a lover of the ground he [was].”


Heb “help.”


Heb “and his name went out to a distant place, for he did extraordinarily to be helped until he was strong.”


Heb “his heart was high [i.e., proud] to destroy.”


Or “was unfaithful to.”


Heb “stood against.”


Or “been unfaithful.”


Heb “angry.”


Traditionally “leprosy,” but this was probably a skin disorder of some type, not leprosy (technically known today as Hansen’s disease). See 2 Kgs 5:1 .


Heb “turned toward.”


The precise meaning of בֵּית הַחָפְשִׁית ( bet hakhafshiyt , “house of [?]”) is uncertain. NASB, NIV, NRSV all have “in a separate house”; NEB has “in his own house…relieved of all duties.” For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.


Heb “As for the rest of the events of Uzziah, the former and the latter, Isaiah son of Amoz, the prophet, recorded.”


Heb “lay down with his fathers.”


Heb “fathers.”


Heb “a field of burial.”


Heb “for they said, ‘He had a skin disease.’”


Heb “he did what was proper in the eyes of the Lord , according to all which Uzziah his father had done.”


Heb “except he did not enter the house of the Lord .”


Heb “wall of Ophel.” See HALOT 861 s.v. II עֹפֶל .


Heb “he fought with.”


The Hebrew word כִּכַּר ( kikar , “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, by extension, to a standard unit of weight. According to the older (Babylonian) standard the “talent” weighed 130 lbs. (58.9 kg), but later this was lowered to 108.3 lbs. (49.1 kg). More recent research suggests the “light” standard talent was 67.3 lbs. (30.6 kg). Using this as the standard for calculation, the weight of the silver was 6,730 lbs. (3,060 kg).


Heb “10,000 kors of wheat and 10,000 of barley.” The unit of measure of the barley is omitted in the Hebrew text, but is understood to be “kors,” the same as the measures of wheat.


Heb “This the sons of Ammon brought to him, and in the second year and the third.”


Heb “because he established his ways before the Lord his God.”


Heb “As for the rest of the events of Jotham, and his battles and his ways, look, they are written on the scroll of the kings of Israel and Judah.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “and he did not do what was proper in the eyes of the Lord , like David his father.”


Heb “he walked in the ways of.”


Heb “like the abominable practices of the nations.”


Heb “they”; the referent (the Syrians) has been specified in the translation for clarity.


Heb “and took captive from him a great captivity and brought [them] to Damascus.”


Heb “who struck him down with a great striking.”


Heb “fathers” (also in vv. 9, 25 ).


Heb “the loot.” The pronoun (“it”) has been used in the translation for stylistic reasons, to avoid redundancy.


For location see Map2-B1 ; Map4-D3 ; Map5-E2 ; Map6-A4 ; Map7-C1 .


Heb “and you killed them with anger [that] reaches as far as heaven.”


Heb “saying.”


Heb “to enslave as male servants and female servants.”


Heb “sons.”


Heb “for the rage of the anger of the Lord is upon you.”


Heb “men from.”


Heb “arose against.”


Heb “for to the guilt of the Lord upon us you are saying to add to our sins and our guilty deeds.”


Heb “for great is [the] guilt to us and rage of anger is upon Israel.”


Heb “and the men who were designated by names arose and took the captives and all their naked ones they clothed from the loot.”


Heb “and poured oil on them.”


Heb “and they led them on donkeys, with respect to everyone stumbling.”


For location see Map5-B2 ; Map6-E1 ; Map7-E1 ; Map8-E3 ; Map10-A2 ; Map11-A1 .


Most Hebrew mss read the plural, “kings,” but one Hebrew ms , the LXX and Vulgate read the singular “king.” Note the singular in v. 20 .


Heb “Shephelah.”


Or “subdued.”


The infinitive absolute precedes the finite verbal form to emphasize the degree of Ahaz’s unfaithfulness.


Heb “Tilgath-pilneser,” a variant spelling of Tiglath-pileser.


Heb “and he caused him distress and did not strengthen him.”


Heb “divided up,” but some read חִלֵּץ ( khillets , “despoiled”).


Heb “the gods of Damascus, the ones who had defeated him.” The words “he thought” are supplied in the translation for clarification. The perspective is that of Ahaz, not the narrator! Another option is that “the kings” has been accidentally omitted after “gods of.” See v. 23 b.


Heb “said.”


Heb “As for the rest of his events, and all his ways, the former and the latter, look, they are written on the scroll of the kings of Judah and Israel.”


Heb “lay down with his fathers.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


The parallel passage in 2 Kgs 18:2 has “Abi.”


Heb “he did what was proper in the eyes of the Lord , according to all which David his father had done.”


Heb “fathers.”


Heb “in the eyes of.”


Heb “turned their faces.”


Heb “and turned the back.”


Heb “and he made them [an object] of dread and devastation and hissing.”


Heb “fell by the sword.”


Heb “are in captivity.”


Heb “now it is with my heart.”


Heb “so that the rage of his anger might turn from us.” The jussive with vav ( ו ) conjunctive indicates purpose/result after the preceding statement of intention.


Heb “to stand before him to serve him and to be his servants and sacrificers.”


Heb “and the Levites arose.”


Heb “words” (plural).


Heb “in the temple of the Lord .”


Heb “porch of the Lord .”


Heb “he”; the referent (the king) has been specified in the translation for clarity.


Heb “said.”


Heb “he”; the referent (King Hezekiah) has been specified in the translation for clarity.


Or “seer.”


Heb “stood with” (i.e., stood holding).


Heb “with the words.”


Heb “filled your hand.”


Or “tokens of thanks.”


Heb “and all who were willing of heart.”


Heb “and the number of burnt sacrifices which the assembly brought was seventy bulls, one hundred rams, two hundred lambs; for a burnt sacrifice to the Lord were all these.”


The Hebrew term צֹאן ( ts ’ on ) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but there is nothing in the immediate context here to specify one or the other.


Heb “the burnt sacrifices.”


Heb “for the Levites were more pure of heart to consecrate themselves than the priests.”


Or “established.”


Heb “prepared.”


Heb “the people.” The pronoun “they” has been used here for stylistic reasons, to avoid redundancy.


Heb “for quickly was the matter.”


Heb “at that time.”


Heb “and the thing was proper in the eyes of.”


Heb “and they caused to stand a word to cause a voice to pass through.”


The words “summoning the people” are supplied in the translation for stylistic reasons.


Heb “because not for abundance had they done as written.”


Heb “the runners.”


Heb “and according to the command of the king, saying.”


The jussive with vav conjunctive indicates purpose/result after the preceding imperative.


Heb “to the survivors who are left to you from the palm of the kings of Assyria.”


Heb “fathers” (also in vv. 19, 22 ).


Heb “and he made them a devastation” (or, perhaps, “an object of horror”).


Heb “don’t stiffen your neck” (a Hebrew idiom for being stubborn).


Heb “give a hand.” On the meaning of the idiom here, see HALOT 387 s.v. I יָד 2.


Heb “so that the rage of his anger might turn from you.” The jussive with vav conjunctive indicates purpose/result after the preceding imperative.


Heb “turn [his] face from you.”


Heb “and they were mocking them and ridiculing them.”


Heb “also in Judah the hand of God was to give to them one heart to do the command of the king and the officials by the word of the Lord .”


The Hebrew text adds here, “a very large assembly.” This has not been translated to avoid redundancy with the expression “a huge crowd” at the beginning of the verse.


Heb “and they arose and removed the altars which were in Jerusalem, and all the incense altars they removed and threw into the Kidron Valley.”


Heb “from the hand of the Levites.”


Heb “were over the slaughter of.”


Heb “of everyone not pure to consecrate to the Lord .”


Heb “without what is written.”


Heb “make atonement for.”


Heb “everyone [who] has prepared his heart to seek God.”


Heb “and not according to the purification of the holy place.”


Heb “listened.”


Heb “healed.”


Heb “and they were praising the Lord day by day, the Levites and the priests with instruments of strength to the Lord .” The phrase בִּכְלֵי־עֹז ( bikhley- ’ oz , “with instruments of strength”) might refer to loud sounding musical instruments (NASB “with loud instruments”; NEB “with unrestrained fervour”). The present translation assumes an emendation to בְּכָל־עֹז ( bÿkhol- ’ oz , “with all strength”); see 1 Chr 13:8 , as well as HALOT 805 s.v. I עֹז and BDB 739 s.v. עֹז ).


Heb “and Hezekiah spoke to the heart of all the Levites.” On the meaning of the idiom “speak to the heart of” here, see HALOT 210 s.v. II דבר 8.d.


Heb “who demonstrated skill [with] good skill for the Lord .”


Heb “and they ate [during] the appointed time [for] seven days.” מוֹעֵד ( mo ’ ed , “appointed time”) is probably an adverbial accusative of time referring to the festival. However, some understand it as metonymically referring to the food eaten during the festival. See BDB 417 s.v.


The Hebrew term צֹאן ( ts ’ on , translated “sheep” twice in this verse) denotes smaller livestock in general; depending on context it can refer to sheep only or goats only, but their is nothing in the immediate context here to specify one or the other.


Heb “the assembly.” The pronoun “them” has been used in the translation for stylistic reasons, to avoid redundancy.


Heb “they rejoiced.”


Heb “and there was great joy in Jerusalem, for from the days of Solomon son of David, king of Israel, there was nothing like this in Jerusalem.”


Heb “and it was heard with their voice.” BDB 1034 s.v. שָׁמַע Niph.4 interprets this to mean “hearing was granted to their voice.” It is possible that the name יְהוָה ( yÿhvah , “the Lord ”) has been accidentally omitted.


Heb “all Israel.”


Or “tore down.”


Heb “the high places and the altars from all Judah and Benjamin and in Ephraim and in Manasseh until finished.”


Heb “and the sons of Israel returned, each to his possession to their cities.”


Heb “and Hezekiah appointed the divisions of the priests and the Levites according to their divisions, each in accordance with his service for the priests and for the Levites.”


Heb “in the gates of the encampments of the Lord .”


Heb “the portion of the king [was].”


Heb “as written.”


Heb “said to.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “might hold firmly.”


Heb “and when the word spread out.”


Heb “the sons of Israel multiplied.”


Heb “and the sons of Israel and Judah.”


Heb “heaps, heaps.” Repetition of the noun draws attention to the large number of heaps.


Heb “they began the heaps, to establish.”


Heb “they blessed the Lord and his people Israel.”


Heb “and they prepared.”


Heb “tenth.”


Heb “and holy things in faithfulness.”


Heb “to their brothers.”


Heb “like great, like small” (i.e., old and young alike).


Heb “in addition enrolling them by males from a son of three years and upwards, to everyone who enters the house of the Lord for a matter of a day in its day, for their service by their duties according to their divisions.”


Heb “the priests in the fields of the pastureland of their cities in every city and city.”


Heb “designated by names.”


Heb “and in all the work which he began with regard to the service of the house of God and with respect to the law and with respect to the commandment, to seek his God; with all his heart he acted and he succeeded.”


Heb “and he said to break into them for himself.”


Heb “and his face was for war against Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “the waters of the springs.”


Heb “and they closed up all the springs and the stream that flows in the midst of the land.” Here אָרֶץ (’ arets , “land”) does not refer to the entire land, but to a smaller region like a district.


Heb “land, saying.”


Heb “he”; the referent (Hezekiah) has been specified in the translation for clarity.


Heb “strengthened himself and built.”


Heb “and outside the wall another one.”


Heb “and he placed officers of war over the people.”


Heb “he spoke to their heart[s].”


Or perhaps, “and don’t be discouraged.”


Heb “for with us [is] a greater [one] than with him.”


Heb “With him is an arm of flesh.”


Or “people.”


Heb “servants.”


Heb “all Judah.” The words “the people of” are supplied in the translation for clarity. The Hebrew text uses the name “Judah” here by metonymy for the people of Judah.


Heb “On what are you trusting that [you] are living during the siege in Jerusalem.”


Heb “hand.”


Heb “Is not Hezekiah misleading you to give you over to die by hunger and thirst, saying, ‘The Lord our God will rescue us from the hand of the king of Assyria’?’


Heb “Did not he, Hezekiah, eliminate…?” This rhetorical question presupposes a positive reply (“yes, he did”) and so has been translated here as a positive statement.


Heb “his”; the referent (the Lord ) has been specified in the translation for clarity.


Heb “fathers” (also in vv. 14, 15 ), but in this context the term does not necessarily refer to Sennacherib’s ancestors, but to his predecessors on the Assyrian throne.


Heb “how much less.”


The verb is plural, suggesting that the preceding אֱלֹהֵיכֶם (’ elohekhem ) be translated “your gods,” rather than “your God.”


Heb “his”; the referent (Sennacherib) has been specified in the translation for clarity and for stylistic reasons.


Heb “spoke against.”


Heb “and speaking against him, saying.”


Heb “Like the gods of the nations of the lands who did not rescue their people from my hand, so the god of Hezekiah will not rescue his people from my hand.”


Or “an angel.”


Heb “he”; the referent (Sennacherib) has been specified in the translation for clarity.


Heb “and he returned with shame of face to his land.”


Heb “and some from those who went out from him, from his inward parts.”


Heb “and from the hand of all.”


The Hebrew text reads literally, “and he led him from all around.” However, the present translation assumes an emendation to וַיָּנַח לָהֶם מִסָּבִיב ( vayyanakh lahem missaviv , “and he gave rest to them from all around”). See 2 Chr 15:15 and 20:30 .


Or perhaps, “offerings.”


Heb “lifted up in the eyes of.”


Heb “was sick to the point of dying.”


Heb “and he spoke to him and a sign he gave to him.”


Heb “but not according to the benefit [given] to him did Hezekiah repay, for his heart was high, and there was anger against him and against Judah and Jerusalem.” map For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “and Hezekiah humbled himself in the height of his heart, he and the residents of Jerusalem, and the anger of the Lord did not come upon them in the days of Hezekiah.”


Heb “and stalls for all beasts and beasts, and flocks for the stalls.” The repetition of בְהֵמָה ( bÿhemah , “beast”) here indicates various kinds of livestock.


Heb “and cities he made for himself.”


Heb “and when the envoys of the officials of Babylon, who sent to him to inquire concerning the sign which was in the land, [arrived].”


Heb “to know all [that was] in his heart.”


Heb “and the rest of the deeds of Hezekiah and his faithful acts, behold, they are written in the vision of Isaiah son of Amoz the prophet upon the scroll of the kings of Judah and Israel.”


Heb “lay down with his fathers.”


Heb “and honor they did to him in his death, all Judah and the residents of Jerusalem.”


For location see Map5-B1 ; Map6-F3 ; Map7-E2 ; Map8-F2 ; Map10-B3 ; JP1-F4 ; JP2-F4 ; JP3-F4 ; JP4-F4 .


Heb “in the eyes of.”


Heb “like the abominable practices of the nations.”


The phrase כָל צְבָא הֲַשָּׁמַיִם ( khol tsÿva ’ hashamayim ), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.


Or “served.”


Heb “In Jerusalem my name will be permanently.”


Or “he sacrificed his sons in the fire.” This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB, NASV “made his sons pass through the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.