Verse 16 states that Asa was at war with Baasha throughout Baasha’s reign. Now verse 17 introduces one specific battle by way of illustration. Contemporary English Version introduces verse 17 with the words “One time” as a way of showing that what follows is only one instance of the numerous battles between the two kings.

Baasha … went up against Judah: Die Bibel im heutigen Deutsch says that “Baasha moved toward the south against Judah.” Good News Translation, Contemporary English Version, and New Living Translation translate the Hebrew verb here according to the context as “invaded.” Others may prefer a verbal expression like “attacked” (New American Bible), “marched on” (New Jerusalem Bible), or “fought against” (International Children’s Bible).

Built Ramah: Ramah was a town about seven kilometers (less than five miles) north of Jerusalem. It already existed so the Hebrew verb rendered built must be understood in this context to mean “fortified” (so Good News Translation, La Bible Pléiade, and most modern versions). The Hebrew text leaves implicit that Baasha first captured the town of Ramah before he was able to begin fortifying it, but compare Contemporary English Version for the last half of the verse: “captured the town of Ramah. He started making the town stronger, so he could put troops there to stop people from going in and out of Judah.”

That he might permit no one to go out or come in: This describes the purpose of Baasha’s military action. The sense of the Hebrew may be that Asa’s military troops were prevented from traveling north. Revised Standard Version gives a fairly literal translation here. More idiomatic translations include “so he could keep people from leaving or entering Judah, Asa’s country” (New Century Version; similarly Revised English Bible, New Living Translation), “in order to cut off communications with Asa, king of Judah” (Osty-Trinquet,Parola Del Signore: La Bibbia in Lingua Corrente; similarly New American Bible, Peregrino), and “to blockade Asa king of Judah” (New Jerusalem Bible).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

As in Good News Translation, it may be wise in many languages to make a separate sentence of this verse. The initial word because may be understood in the sense that “All this occurred because….” The judgment on Zimri is the same as that on Nadab (1 Kgs 15.30) and Baasha (1 Kgs 15.34; 16.2).

Doing evil in the sight of the LORD: See the comments at 11.6.

Walking in the way of Jeroboam: Zimri was not a descendant of Jeroboam, so translators should not say “walking in the way of his ancestor Jeroboam.” Good News Translation adds the qualifying words “his predecessor.” For the figure of walking, see the comments at 1 Kgs 15.3, 26.

For the words making Israel to sin, see the comments on 1 Kgs 14.16.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

He cried to the LORD is literally “he cried to the LORD and he said.” There should be no doubt that it is Elijah who is speaking here and not the boy. The sense of the verb cried is that of crying out in prayer and not simply weeping. New American Bible “called out” is a possible model for some languages.

Hast thou brought calamity even upon the widow…?: Regarding the use of the archaic language in English here (Hast thou), see 1 Kgs 3.6. Another rendering for the Hebrew adverb translated even is “also.” The sense seems to be that God has caused this woman suffering because of the drought, and now he is also causing additional suffering by killing her son.

Elijah’s words to God are in the form of a question in Hebrew, but the question is perhaps not asking for information or an answer. Rather, this may be only an expression of Elijah’s deeply felt anguish and sorrow.

With whom I sojourn: The Hebrew verb translated sojourn has the meaning “to live as a foreigner” or “to be a visitor.” New Jewish Publication Society’s Tanakh has “whose guest I am.” New Century Version tries to convey the meaning in a separate sentence, which says “this widow is letting me stay in her house.”

By slaying her son is literally “to cause her son to die.” This renders the same Hebrew infinitive used at the end of verse 18. As noted there, the Hebrew infinitive “to cause to die” may be understood as expressing result (so Good News Translation) or as expressing intention. Gray follows the second interpretation.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

They cried aloud: See the comments on the previous verse.

The prophets of Baal cut themselves intentionally. Making cuts or incisions on their bodies was a part of the worship practice of those who were devoted to Baal. The Law forbid the Israelite people to cut themselves as part of their worship of God (Lev 19.28; Deut 14.1), but some people did so anyway (Hos 7.14).

After their custom: This explanation provided by the writer is translated as a parenthetical statement in New Century Version, which reads “(This was the way they worshiped.)” Others may prefer to make this explanation a more integral part of the translation, saying “following their usual way of worshiping” or “as was their practice” (Moffatt).

Swords: The Hebrew noun here is often translated “swords” in English translations, but it probably refers to a short sword used for stabbing and is better translated as “daggers” or “knives” (Moffatt, New Jewish Publication Society’s Tanakh, Good News Translation).

The Hebrew noun rendered lances refers to spears that have long shafts and are thrust at the enemy rather than thrown like a spear or javelin. Good News Translation says “daggers,” but either lances or “spears” (Revised English Bible, New American Bible, New Jerusalem Bible) is a more accurate translation.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

Go, return on your way to the wilderness of Damascus: A literal rendering here may be misleading in some languages. The idea is that of returning by the same road that Elijah had taken to get to Mount Sinai. New International Version translates “Go back the way you came, and go to the Desert of Damascus,” while New Jerusalem Bible has “Go … go back by the same way to the desert….”

For wilderness see the comments on verse 4; for Damascus refer to 1 Kgs 11.24.

When you arrive means when you arrive in Damascus. This would be a trip of around 500 kilometers (about 310 miles).

You shall anoint Hazael to be king over Syria: For anoint see the comments on 1 Kgs 1.34. Although Elijah was to anoint Hazael as king, it was Elisha who had contact with Hazael according to 2 Kgs 8.7-13.

Syria is literally “Aram” (New International Version, New American Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh). See the comments at 1 Kgs 10.29.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The people of Israel is literally “the sons of Israel” (so Reina-Valera revisada). Compare “the children of Israel” (King James Version). See the comments on this expression at 1 Kgs 6.1.

Mustered: See the comments on this verb in verse 15.

Were provisioned translates a Hebrew verb meaning “to be provided” and the implied object is probably “food.” This same verb occurs in an active form in 1 Kgs 4.7, where Revised Standard Version translates it “provided food” and “to make provision.” The sense of the text is not that the Israelite soldiers were fed immediately before going into battle (as Parole de Vie might be understood) but rather that they were given provisions that they would take with them. Some interpreters, however, think that the Hebrew root here in verse 27 is a different verb from the one in 4.7 and that it is a military term, meaning “to be counted.” For this reason Revised English Bible renders this verb “formed into companies.” The Septuagint, which does not have this verb, is followed by De Vries.

The passive construction of the Hebrew in the first part of this verse (the people of Israel were mustered, and were provisioned) is reflected by both Revised Standard Version and Good News Translation, but such wording will be problematic for certain languages. In order to make these statements active, it will be necessary to make the agent explicit. The writer’s use of this passive construction may imply that God was the agent behind the actions of mustering and providing for the people (see the comments on verse 30). It was no doubt the king who was God’s agent in ensuring that his troops were assembled and given the necessary provisions to go into battle. Therefore, it will be legitimate to translate “King Ahab gathered his soldiers together and gave them the things they needed for the battle.”

The people of Israel encamped before them like two little flocks of goats: How is the word two to be understood? Why did the writer not say “… like a little flock of goats?” It may well be that the Israelite troops had been divided into two divisions. Parole de Vie, in fact, makes this interpretation explicit by saying “The Israelites were divided into two groups that looked like two small flocks of goats.” Bible en français courant similarly says “They camped in two groups, facing the Syrians. They looked like two small flocks of goats.”

Little flocks translates a Hebrew noun that occurs only here in the Old Testament. The Septuagint translates it as “little flocks.” The exact meaning is uncertain, but the noun may come from a root meaning “to cause a premature birth.” If so, then the reference is to young goats that were born prematurely and are therefore incapable of defending themselves. For two little flocks of goats, Revised English Bible says “a pair of new-born goats” and Anchor Bible translates “two exposed (flocks of) goats.” Whatever the precise meaning of the Hebrew noun, the general sense is clear from the context: the Israelite army appears small and weak, while the Syrian army is large and powerful.

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The word of the LORD came to Elijah: This expression reflects a common Old Testament idiom, which means that the person, usually a prophet, has received a message from God (see the comments on 1 Kgs 6.11). In many languages it will not be natural to say that a word “comes” to someone. Compare “the LORD said to Elijah” (Good News Translation, New American Bible).

The Tishbite: See the comments on 1 Kgs 17.1. Since this is the first mention of Elijah in this chapter, some translations also identify him as “the prophet” (Good News Translation, Bible en français courant).

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .

The Hebrew verb rendered entice in verses 20-22 suggests the idea of misleading someone by deception. Other renderings include “deceive” (Good News Translation, New American Bible, An American Translation) and “delude” (Moffatt).

As in verses 6 and 12, the verb go up may be taken in this context as having a military meaning, so New International Version and New Century Version say “attacking.” Both Good News Translation and Contemporary English Version simply translate “go” without any reference to upward movement since this is not essential to the story.

Fall at Ramoth-gilead: Fall at is literally “fall on.” The Hebrew contains a double meaning: (a) “to fall on” is a technical military expression meaning “to attack” and (b) “to fall on” means “to fall in battle at.” In this context most modern translations seem to understand that Ahab would be “going to his death there” (New International Version).

One said one thing, and another said another is literally “this one says thus, and that one says thus.” A literal translation of this Hebrew idiom, such as that found in Revised Standard Version (also New Revised Standard Version, Revised English Bible), may incorrectly suggest that only two angels responded. The sense is, rather, that the various angels individually were giving different responses to God. Some possible models for translating this idea are “some answered one way, and some another” (New Jerusalem Bible), “There were many suggestions” (New Living Translation), and “Each of the angels gave his own answer.”

Quoted with permission from Omanson, Roger L. and Ellington, John E. A Handbook on 1-2 Kings, Volume 1. (UBS Helps for Translators). New York: UBS, 2008. For this and other handbooks for translators see here .