What is left unstated in this verse is that the bodies of those people who die, regardless of where they die, will be left unburied. Not to have a proper burial was considered a punishment, or at the least, a serious misfortune. This same prophecy is made concerning Baasha in 1 Kgs 16.4 and Ahab in 1 Kgs 21.24.

Any one belonging to Jeroboam is a fairly literal rendering of the Hebrew. The reference is not, of course, to slaves (see verse 10), as the wording in Revised Standard Version might suggest, but rather to any member of Jeroboam’s family. As in the previous verse, since Yahweh is speaking directly to Jeroboam, in many languages it will be more natural to use the personal pronoun “you” rather than the king’s name. Some possible renderings are “your relatives” (Contemporary English Version) and “Anyone from your family” (New Century Version).

Who dies in the city the dogs shall eat; and any one who dies in the open country the birds of the air shall eat: This whole statement or part of it is a favorite expression of the writer of 1–2 Kings (also 1 Kgs 16.4; 21.23-24; 2 Kgs 9.10, 36) to describe the fate of evildoers. It implies the absence of a proper burial. To remain unburied and become food for animals was the height of indignity and often taken as a sign of judgment and divine disapproval. If this is not understood in the receptor language, an explanatory footnote would be appropriate.

There is a contrast in this verse between in the city and in the open country. In the city does not refer to any particular city, but rather to any city or town where large numbers of people live close together.

Birds of the air: The reference is specifically to “birds of prey” (Parola Del Signore: La Bibbia in Lingua Corrente) or “vultures” (Good News Translation, Contemporary English Version, Bible en français courant, Parole de Vie). It is probably unnecessary in most languages to imitate the Hebrew here by including the words of the air since it will be understood that birds fly in the air. Revised English Bible, for example, says simply “birds.”

The LORD has spoken it: Since verse 11 is part of the words of God, Good News Translation changes the third person reference to the LORD to first person. However, since this clause may be taken as an expression to indicate the end of the words of the LORD, it may be advisable to end the direct quotation of the LORD prior to this clause and retain the third person.

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 brought into the house of the LORD the votive gifts of his father and his own votive gifts: This is the reading of the Masoretic Text. The reading in the margin of the Masoretic Text says “he brought the votive gifts of his father and the votive gifts of the house of the LORD.” Even New Jewish Publication Society’s Tanakh, which often follows the corrected readings in the margins of the Masoretic Text, follows the Masoretic Text here since the correction makes little sense.

Votive gifts renders a Hebrew noun that sometimes means “holy things.” See the discussion of this term in 1 Kgs 7.51, where Revised Standard Version translates it “things … dedicated.” The text does not state from where Asa and his father collected these votive gifts. Scholars have proposed various items, including objects taken from local places of worship outside of Jerusalem and spoils of war. As in 7.51, De Vries translates this Hebrew noun as “sacral booty,” assuming that these were objects that had been captured in war. Without more evidence, however, it will be better to use a general term or expression such as “objects dedicated to God” (so Good News Translation) or “dedicated gifts” (New Jerusalem Bible).

His father is Abijah.

Silver, and gold, and vessels: These were the things dedicated to God. For vessels see the comments on this general term in 1 Kgs 7.51. In the Hebrew text vessels clearly refers to items or objects in addition to silver and gold. Good News Translation has taken the words silver and gold as adjectives that modify the noun vessels, but this does not seem to represent accurately the intended sense of the Hebrew. It may be better, therefore, to speak of “gold, silver and other objects” or “silver, gold, and various utensils” (New American 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 .

So Omri went up from Gibbethon and all Israel with him: Both New International Version and New Jewish Publication Society’s Tanakh translate went up as “withdrew.” New Living Translation reads “So Omri led the army of Israel away from Gibbethon.” It is not essential to convey the idea of moving from a lower to a higher elevation contained in the literal rendering of the verb used here.

They besieged Tirzah: For the verb beseiged, see the comments on 1 Kgs 8.37 and 15.27. They attacked Tirzah because this was the capital city where Zimri was located (verse 15). Compare “to attack Tirzah, Israel’s capital” (New Living 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 .

It was a common belief in the biblical period that sickness and death were God’s punishment because of sins, so the widow assumes that her son’s death has been caused by her sin and that Elijah’s presence in her house has drawn God’s attention to her.

What have you against me…? is literally “What to me and to you…?” The nearly identical idiom occurs in 2 Sam 16.10, where Revised Standard Version renders it “What have I to do with you [plural]…?” This Hebrew expression indicates mild reproach. Compare Revised English Bible: “What made you interfere…?”

O man of God: This address to the prophet may be shifted forward to the beginning of the direct quotation if it is more natural in the receptor language to do so. For man of God, see the comments on 1 Kgs 12.22.

You have come to me to bring my sin to remembrance: In light of verse 20, this expression may be understood in the sense of reminding God of the woman’s sins (so Good News Translation, Bible en français courant, Die Bibel im heutigen Deutsch). But others take it in the sense of reminding the woman of her sins. International Children’s Bible, for example, has “Did you come here to remind me of my sin?” New International Version is similar in meaning. If possible, a translation that leaves the ambiguity may be chosen; for example, Revised English Bible says “You came here to bring my sins to light.”

And to cause the death of my son: The Hebrew word translated to cause the death is an infinitive. The Good News Translation rendering of this infinitive may be understood as expressing result; that is, the boy has in fact died as a result of God’s having remembered the mother’s sin. It is, however, also possible to understand the infinitive as expressing intention, in which case it will be translated “and to bring death upon my son” (Gray; similarly New American Bible, New Jerusalem Bible). Either interpretation is possible, but whichever one is chosen here must be maintained in the following verses.

The punctuation difference between Revised Standard Version and Good News Translation in the last sentence of this verse is striking. Revised Standard Version takes this sentence as an exclamation that answers the initial question asked by the woman. Good News Translation, on the other hand, takes it as a continuation of her question. Other translations that understand the text in the same way as Good News Translation are New International Version, New Jerusalem Bible, New American Bible, and New Century Version. The Hebrew may be translated either way. The meaning is basically the same since the woman’s second question in Good News Translation is rhetorical.

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 took the bull: If there is any danger that the readers will think that the pronoun they includes Elijah, it may be translated explicitly as “the prophets of Baal.”

Which was given them is literally “which he gave them.” The subject of the verb “gave” is not Elijah (see verses 23 and 25), so either this is an impersonal construction, which is correctly translated by a passive expression as in Revised Standard Version, or the implied subject is one of the unnamed prophets of Baal. The Septuagint, which omits this clause, is followed by some translations (New Jerusalem Bible, Osty-Trinquet), but the Masoretic Text makes sense and should be followed.

From morning until noon: The Hebrew word translated morning is a rather general term, but in this context it probably refers to the time early in the day when the contest started. The Hebrew word for noon will have to be translated “midday” (New Jerusalem Bible) or “the middle of the daytime” in some languages. The same Hebrew word is, in fact, translated “midday” by Revised Standard Version in verse 29.

There was no voice, and no one answered is literally “no voice and no one answering.” The Hebrew text does not simply say that no one answered; rather, it says that there was no one answering (so New American Bible). Compare also New Jewish Publication Society’s Tanakh: “there was no sound, and none who responded.”

They limped: Limped translates an intensive form of the Hebrew verb rendered “limping” in Revised Standard Version in verse 21. The writer apparently refers to some kind of cultic dance around the altar. New Jewish Publication Society’s Tanakh says “they performed a hopping dance.” New Living Translation and Revised English Bible translate “they danced wildly.”

The altar which they had made: Instead of they had made, the Masoretic Text has “he had made.” A number of Hebrew manuscripts, as well as some of the early versions, read the third person plural verb. Critique Textuelle de l’Ancien Testament gives a {B} rating to the Masoretic Text and suggests that the singular verb is impersonal and may be translated by a passive verb (New Jewish Publication Society’s Tanakh “the altar that had been set up”) or an impersonal form such as “the altar which one had made.” Even if the reading in the Masoretic Text is followed, the rendering “they had made” may be followed for reasons of 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 .

He wrapped his face in his mantle: Like Moses, who covered his face so he would not see God (Exo 3.6), Elijah also covers his face in order not to see God. According to Exo 19.21, the people of Israel would perish if they looked at God. Elijah’s mantle or “cloak” (Good News Translation, New Living Translation) was an outer garment apparently made of hair-covered skin (2 Kgs 1.8).

Behold, there came a voice to him: Behold in this context may possibly introduce a concluding sentence, as it sometimes does. New Revised Standard Version (similarly New Jerusalem Bible) says “Then there came a voice to him.” See verse 5. In some languages it may be more natural to say “Then Elijah heard a voice.” Contemporary English Version has “The LORD asked” to make clear who the speaker is. This rendering is acceptable since the next verse shows clearly that Elijah is responding to the LORD.

What are you doing here, Elijah?: For the word order of this question, see the comments on verse 9.

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 .

Then renders well the common Hebrew conjunction since it introduces the next event in the story here.

He found: The pronoun he refers to the prophet in verse 35, who wanted someone to strike him, so Good News Translation says “this same prophet.”

Another man: There is no indication that this man was a fellow prophet like the one who refused the first prophet’s request (but see the comments on verse 35). In all likelihood he was just a passing stranger.

Strike me, I pray: See the comments on verse 35. The prophet wanted someone to strike him so that the king would think he had been in the battle.

The man struck him, smiting and wounding him: The words struck and smiting translate the same Hebrew verb and refer to the same action, so in some languages these two verb are rendered by a single verb. Smiting and wounding him is literally “smiting and wounding.” Revised Standard Version adds the direct object pronoun him as the sense requires.

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 did very abominably: The Hebrew verb rendered did … abominably expresses the idea of doing something that is horrible or awful, something that people find to be disgusting. A Hebrew noun based on the same root is translated “the abomination [of the Ammonites]” in 2 Kgs 23.13 (also in 1 Kgs 14.24). The verb is reinforced by the use of an adverb adding the idea of “abundance” or “greatness.” New International Version attempts to reflect this by the use of the superlative as follows: “He behaved in the vilest manner.”

For the Hebrew noun rendered idols, see the comments on the same noun in 1 Kgs 15.12.

The Amorites here refer to all of the population of Canaan at the time of the Israelite invasion. See 1 Kgs 4.19 and 9.20.

Whom the LORD cast out before the people of Israel: This refers to the invasion of the Israelites at the time of Joshua many years earlier. Contemporary English Version rephrases this as “before the LORD forced them out of the land and gave it to Israel.”

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 .