Saddle the ass for me: Translators will have to decide whether it is more natural in their language to translate this sentence as a direct quotation, following the Hebrew and Revised Standard Version, or as indirect speech as in Good News Translation.

For saddle and ass, see 1 Kgs 2.40.

He mounted it: This clause must be seen in its context and taken with the following verse. If the sentence ends here, as in Revised Standard Version, it leaves the strange impression that the elderly prophet got on the donkey but did not move. In fact, he got on the donkey and rode away after the other prophet. It is therefore probably unwise to make a sentence break at the end of this verse. Or the implied information (“and he rode off”) may be supplied.

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 prophet Ahijah is now addressing the wife of Jeroboam and no longer quoting the message directly from Yahweh to Jeroboam. For this reason it is important to begin a new paragraph here and probably also to introduce it by saying something like “Ahijah then spoke to the wife of Jeroboam” (similarly Good News Translation). Another way of handling this is provided by an African translation, which says “The prophet Ahijah added, ‘You, wife of Jeroboam….’ ”

This verse begins with the common Hebrew conjunction followed by the second person singular pronoun (“And you” in Chouraqui). Neither Revised Standard Version nor Good News Translation shows that the Hebrew has the pronoun “you” at the beginning of this verse, which gives a slight emphasis not reflected in most English translations. Anchor Bible translates “As for you…” (also Contemporary English Version). The focus in Hebrew shifts from Jeroboam and his descendants to his wife. Revised Standard Version renders the common conjunction as therefore, but it is better to begin this verse with the shift in focus.

Arise: See verse 2.

When your feet enter the city: A literal rendering of these words may sound strange in many languages. Obviously what it intended is “When you enter the city gate” (International Children’s Bible), “and right after you get there” (Contemporary English Version), or “as soon as you set foot in the city.”

The child is the son of Jeroboam mentioned in verse 1. For this reason Good News Translation says “your son” since Jeroboam’s wife is being addressed. Regarding the Hebrew noun yeled, which is translated child, see the comments on verse 3.

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 .

There was war between Asa and Baasha king of Israel: The war between the northern and southern kingdoms were border conflicts in which one or the other king tried to extend the border and size of his kingdom. Good News Translation adds that Asa was “king of Judah” in order to keep it clear for the reader today that these two men were both kings. Baasha is in focus again in 1 Kgs 15.27–16.7.

All their days: This expression is to be understood as referring to the entire period when these two kings ruled their respective domains. Possible renderings are “as long as they both reigned” (New American Bible) and “throughout their reigns” (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 .

And renders the Hebrew verbal transition that is sometimes translated “And it happened” or “And it came to pass” (Jewish Publication Version). Like Good News Translation, most modern versions do not render it explicitly in this case.

When Zimri saw that the city was taken: The passive verb was taken will have to be made active in certain languages. Possible models for those languages are “when Zimri saw that he had lost the city” and “when Zimri knew that his enemies had captured the city.”

The citadel of the king’s house: The Hebrew noun rendered citadel, which occurs also in 2 Kgs 15.25, most likely refers to a heavily fortified area of the palace and is therefore translated “citadel” (Revised Standard Version/New Revised Standard Version, New International Version, New American Bible), “fortress” (Good News Translation), or “keep” (Revised English Bible, New Jerusalem Bible, Traduction œcuménique de la Bible, La Bible du Semeur), that is, the strongest and most secure part of a castle. Gray, however, argues that the Hebrew noun here refers not to a fortified area of the palace but simply to the residence of the king within the larger palace complex, which included storehouses, administrative quarters, and other buildings. Gray, accordingly, translates “the residence of the palace-complex.”

Burned the king’s house over him with fire: In the Hebrew text there is no explicit subject for the verb burned. Most interpreters and translators understand this to mean that Zimri burned the palace down “over himself” (so New Living Translation) as a way of committing suicide. It is, however, possible that the subject of the verb is Omri, that is, that Omri burned the palace down while Zimri was inside of it. Translators are advised to adopt the understanding of the majority of scholars and make sure that Zimri is understood as the subject of the verb burned. For burned … with fire, see the comments on 1 Kgs 9.16.

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 said to her, “Give me your son.”: In languages where masculine and feminine pronouns are the same, it will be especially important to make clear in translation the fact that Elijah is here speaking to the woman. Also, it will be more natural in certain languages to make the prophet’s request into an indirect quotation, saying something like “Elijah asked the woman to give the boy to him” or “the prophet asked the widow to let him hold the boy.” Some languages may have to express your son differently at this point in the story since he was no longer alive; for example, “the body of your son” or “the corpse.”

From her bosom: See the comments on bosom in 1 Kgs 1.2. While New American Bible and New Jerusalem Bible understand this to mean “from her lap” in this context, most modern versions take it to mean “from her arms” (Moffatt, New International Version, Contemporary English Version, New Jewish Publication Society’s Tanakh). In some cases it may be better to say simply “from her” (New Century Version).

The Hebrew word rendered upper chamber also occurs in verse 23 and 2 Kgs 1.2; 4.10, 11; 23.12. Houses of two stories were used in the Old Testament period. This is translated simply as “upper room” in New American Bible and New Jerusalem Bible. Whether this upper room was simply a flat roof without walls, which is most likely, or whether it had walls and a roof is unknown. Archaeologists have not yet recovered houses with roofs still existing, but numerous houses have been found with mud-brick staircases, which are usually on the outside of the house.

Laid him upon his own bed: The pronoun him refers to the widow’s son and his own bed refers to the bed in which Elijah slept. In some languages it may be best to translate “laid the boy on the bed in that room.”

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 .

Elijah mocked them: It is not clear whether the verb translated mocked comes from the Hebrew verb hatal or the verb talal. Both verbs may be translated mocked, but the verb talal often has the connotation of “to deceive” or “to be dishonest.” Most translations here say that Elijah “mocked” (New Revised Standard Version, Revised English Bible, New Jerusalem Bible, New Jewish Publication Society’s Tanakh) or “taunted” (New American Bible) the prophets of Baal, but the Hebrew may also be translated “deceived,” meaning that Elijah deceived them by saying that Baal was a god.

Cry aloud is literally “Call in a loud voice.” Since the story indicates that these prophets had already “called on the name of Baal” in the previous verse (using the same verb in Hebrew as here), it is legitimate to translate “Shout louder” (New International Version) or “Pray louder” (Good News Translation).

For he is a god: Elijah is not affirming or agreeing with the prophets of Baal when he says this. Rather, he is mocking them and speaking with sarcasm.

Either he is musing, or he has gone aside, or he is on a journey: Elijah makes fun of Baal by saying these things. The exact sense of these words taken as a whole is uncertain, and New Jewish Publication Society’s Tanakh states in a footnote that the meaning of the Hebrew here is uncertain.

He is musing translates a Hebrew noun that comes from a root meaning “to be/become concerned” or “to occupy one’s attention.” Holladay says that the Hebrew word here means “has to attend to business” and is a euphemism meaning “to relieve himself.” Others think the Hebrew means “to be engaged in business,” meaning that Baal is busy with his commercial interests. Most interpreters, however, agree in saying something like “he is meditating” (New Revised Standard Version; similarly New American Bible), “he is deep in thought” (Revised English Bible, New Living Translation), “he is preoccupied” (New Jerusalem Bible), or “he is in conversation” (Anchor Bible, meaning that he is talking with his advisers).

He has gone aside translates a Hebrew noun that occurs only here in the Old Testament plus the words “to him.” BDB suggests that the noun is a variant spelling of another Hebrew noun meaning “dross,” that is, “what is removed from metal.” According to BDB, the sense is that Baal has temporarily moved away or withdrawn. Compare New Revised Standard Version: “he has wandered away.” Revised English Bible says “[he is] engaged” (that is, he is occupied), while New Jerusalem Bible has “he is busy.” Possibly the words he is musing and he has gone aside, which are somewhat similar in sound in Hebrew, should be understood as synonyms meaning “busy.” Walsh attempts to capture this aspect of the Hebrew by rendering them as “he’s busy, in a tizzy,” but translators in other language should not worry about reproducing such a wordplay in the receptor language. It is not clear in Hebrew in what manner Baal is busy.

Holladay states that the noun here means “bowel movement.” Even if one follows the explanation given in BDB, the words “he has withdrawn” may be a euphemism meaning “he is relieving himself” (so New Living Translation, Good News Translation).

He is on a journey: Elijah suggests ironically that perhaps Baal has traveled and is too far away to hear them.

Perhaps he is asleep and must be awakened: In his final taunt the prophet Elijah suggests that the god of his opponents may have fallen asleep and needed to be awakened. This is introduced by the word perhaps, which has been discussed earlier (see verse 5).

An alternative model for the whole verse is:

• At noon Elijah began to make fun of them. He said, “Shout louder! If Baal is really a god, maybe he is deep in thought. Or maybe he has gone to the bushes, or gone away on a trip. Maybe he is sleeping so that you need to wake him up.”

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 .

This verse is identical to verse 10. As in verse 10, the ancient versions read “have forsaken you” (so Osty-Trinquet) instead of have forsaken thy covenant.

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 verse 12, this verse begins with the Hebrew verbal transition meaning “And it happened.” Good News Translation ignores this detail, but many versions represent it by beginning a new paragraph here (Revised Standard Version/New Revised Standard Version, New International Version, Contemporary English Version, Revised English Bible, New Jerusalem Bible).

In the spring: See the comments on this phrase in verse 22.

For the Hebrew verb rendered mustered here and in verse 27, see the comments on verse 15. This verb is different from the Hebrew verb rendered “muster” in verse 25.

The Syrians is literally “Aram” (see the comments on the collective use of this noun in verse 20). In some languages it may be more natural to render the Syrians as “his men” (Good News Translation) or “his army” (Contemporary English Version).

The Hebrew verb rendered went up is third person singular; the subject is Benhadad. But the king is marching with his army, so the underlying meaning is plural in spite of the form of the original text. Further, the verb has a military meaning in this context and may be translated “marched” (New Jerusalem Bible, Moffatt) or “advanced” (Revised English Bible).

Aphek is mentioned eight times in the Old Testament and refers to at least four different cities. The reference here and in 2 Kgs 13.17 is not to the city located on the coastal plain near Philistine territory as in 1 Sam 4.1 and 29.1. This city of Aphek is located in Syria, although its exact location is uncertain. Since many readers today will not know that Aphek is a city, this information may be made explicit (so Good News Translation, Bible en français courant, Parole de Vie).

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 .