But the word of God came to Shemaiah: But renders the common Hebrew conjunction. Here it marks a contrast between the plans of Rehoboam and the word of God, which came through the prophet named Shemaiah. Almost all versions have “But” or “However” (New American Bible).

Instead of the word of God, the Septuagint has “the word of the Lord” (as in the parallel passage in 2 Chr 11.2). This is followed here by New Jerusalem Bible, New American Bible, Moffatt, and Knox. While a scribe may have mistakenly written “God” under the influence of the phrase man of God in this verse, the evidence for such a change is insufficient. Translators should, therefore, adopt the same reading as in Revised Standard Version.

The man of God: Use of the definite article before the noun man does not mean that Shemaiah and no one else was considered to be a prophet. In English this is more appropriately rendered “a man of God” (New Century Version). Man of God is an accurate rendering of the Hebrew words, but a literal translation into other languages may not convey the correct meaning. The expression refers to a “prophet,” someone sent and inspired by God (1 Sam 2.27; 9.6-8; 1 Kgs 13.1; 17.24). The same expression is also used of Moses (Deut 33.1; Josh 14.6) and of an unnamed envoy in the story of the birth of Samson (Jdg 13.6-8). In this context many common language translations say “prophet” (Good News Translation, Nova Tradução na Linguagem de Hoje, Die Bibel im heutigen Deutsch, Bible en français courant, Parola Del Signore: La Bibbia in Lingua Corrente).

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 .

Behold, men passed by: In Hebrew the particle for behold is followed by a participle translated passed by. The force of the Hebrew construction is “behold, men are passing by” (see the comments on this type of construction in verse 1). Behold may be used here to express the surprise that the men must have experienced as they discovered the scene. The Hebrew noun translated men is sometimes used to include both men and women. For this reason some translations say “people” here (Contemporary English Version, New Living Translation, Bible en français courant, Die Bibel im heutigen Deutsch).

Body: See the comments on verses 22 and 24.

Thrown in the road: See the comments on the previous verse.

The verb came will be better translated in many languages as “went” (so Good News Translation, New International Version, and many other English versions). Contemporary English Version makes the account more vivid by using the verb “ran.”

The city where the old prophet dwelt was identified as Bethel in verse 11. This may be made explicit in the receptor language (so Good News Translation, Contemporary English Version).

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 took away the treasures of the house of the LORD and the treasures of the king’s house; he took away everything: Shishak took these things as an act of war. For this reason New Living Translation says “He ransacked the Temple of the LORD and the royal palace and stole everything.” Die Bibel im heutigen Deutsch similarly says “He plundered….” The Masoretic Text is literally “and he took away the treasures of the house of the LORD and the treasures of the king’s house and the all he took.” Revised Standard Version correctly does not translate the conjunction “and” before the words “the all he took,” since the sense of the conjunction here is “indeed” or “that is.”

The house of the LORD refers, of course, to the Temple in Jerusalem while the king’s house is the royal palace. He took away everything means that anything of value in either place was seized by the invading army and carried away. Of special importance were the shields that had been made during the reign of Solomon. For the shields of gold, see 1 Kgs 10.16-17 and the parallel account in 2 Chr 9.15-16.

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 .

As soon as he was king is literally “And it was in his ruling.” The Hebrew construction expresses instantaneous action, as in 1 Kgs 16.11 (where the Hebrew differs a little and is rendered “When he began to reign”). Moffatt says “No sooner was he king, than….”

He killed all the house of Jeroboam; he left … not one that breathed: The house of Jeroboam refers, of course, to the members of the royal family of Jeroboam. All persons related to him had to be eliminated in order to ensure that there would be no possibility that anyone could claim a right to the throne. The text strongly emphasizes this by using the expression he left … not one that breathed.

According to the word of the LORD … by his servant Ahijah: See 1 Kgs 14.10, 14. By is literally “by the hand of.” It may be wise to follow the example of Good News Translation by reminding the readers that Ahijah was a “prophet.”

For the Shilonite, see the comments on 1 Kgs 11.29.

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 .

House of Baal is the temple where Baal was worshiped. It is not likely that Ahab himself actually built the temple or erected the altar. It may be better to use causative verb forms in some languages, that is, “he had an altar erected and had a temple built.” According to 2 Kgs 10.27, Jehu, who later overthrew the dynasty founded by Omri, destroyed this temple of Baal and made the location unfit for worship by building a public latrine (toilet) there.

Some languages will need to break this verse down into two sentences as in International Children’s Bible:

• He built a temple in Samaria for worshiping Baal. And he put an altar there for Baal.

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 .

Behold, Elijah met him: The Hebrew particle rendered behold draws attention to what follows. New Jewish Publication Society’s Tanakh and Anchor Bible, like Good News Translation, attempt to translate the sense by using the adverb “suddenly.” New Jerusalem Bible tries to convey the meaning by using the idiomatic expression “whom should he meet but Elijah.”

Obadiah recognized him is literally “he recognized him.” Revised Standard Version has inserted the proper name Obadiah for the sake of clarity. The text does not tell how Obadiah recognized Elijah. Perhaps he knew the prophet personally, or perhaps he recognized him from the way he was dressed (see 2 Kgs 1.8).

Fell on his face means that Obadiah bowed down in reverence to Elijah. He shows further respect for Elijah by addressing him as my lord. A literal rendering of my lord will be misleading in many languages. Translators should look for a term of respect appropriate for this situation in the receptor language. While Good News Translation uses the word “sir,” New Century Version has “master.”

The verb said may be better translated “asked” (Good News Translation) since what follows is a question.

Is it you, my lord Elijah?: The writer says Obadiah recognized Elijah. Obadiah’s question, therefore, is not asking whether this is Elijah or someone else. Rather, the question expresses his surprise in meeting Elijah. Good News Translation expresses this in English by adding the word “really.” Compare also “Can it really be you, my lord Elijah?” (Revised English Bible). New Jerusalem Bible turns this question into an exclamation by saying “So it is you, my lord Elijah!” See also the comments on Ahab’s similar question in verse 17.

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 fell on their faces: See the comments on this expression in verse 7. See also the comments on verse 38.

The Hebrew verb rendered said may be legitimately translated “shouted” or “cried out” (New Jewish Publication Society’s Tanakh) since it occurs in a dramatic context.

The LORD, he is God; the LORD, he is God: The repetition of the cry of the people also serves to heighten the dramatic effect and should be retained where possible.

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 .

Nevertheless I will send my servants to you tomorrow about this time: Literally this verse begins in Hebrew with the words “for if as the time tomorrow….” New Jewish Publication Society’s Tanakh translates “I meant that tomorrow…,” while New Century Version says “About this time tomorrow….” But most versions somehow mark contrast with words such as “nevertheless” (Revised Standard Version/New Revised Standard Version), “but” (New Jerusalem Bible, New International Version, Contemporary English Version), and “however” (Good News Translation). The Hebrew grammar here probably should be understood as expressing what would absolutely happen. The first two Hebrew words rendered nevertheless may be translated “I assure [you]” to express this sense. Anchor Bible says “Indeed.” How the Hebrew verb rendered I will send should be translated depends on how verses 3-6 are interpreted. See the comments at the end of the discussion on this verse.

The Hebrew noun rendered servants occurs twice in this verse, and in neither instance is the reference to household servants. Good News Translation translates each one as the context requires. The first noun refers to the “officers” of the Syrian king, and the second noun refers to the “officials” of the Israelite king. It is possible, however, that the second noun is not restricted to Ahab’s officials. Revised English Bible, for example, gives the term a broader use with its rendering “subjects.” That is, Ahab’s servants may refer to all of the Israelite people living in Samaria.

Your house may be more appropriately translated “your palace” in those languages that have a special word for the residence of the king.

Whatever pleases them: The Masoretic Text, which is followed by New Jewish Publication Society’s Tanakh, Anchor Bible, Nouvelle Bible Segond and Osty-Trinquet, reads “whatever pleases your [Ahab’s] eyes.” Revised Standard Version and Good News Translation are based on several of the ancient versions, which have the third person plural pronoun them, referring to Benhadad’s officers (also La Bible Pléiade, New Jerusalem Bible, Moffatt). Critique Textuelle de l’Ancien Testament, however, gives a {B} rating to the Masoretic Text and observes that the expression “everything delightsome in your eyes” refers to whatever is most precious to the king.

According to both Revised Standard Version and Good News Translation (and nearly all other translations), verse 5 repeats what Benhadad had originally said in verse 3, that is, verse 5 does not make any new demands; but then verse 6 states what Benhadad now proposes to do in addition to his original demand.

Nelson, however, presents a different way of reading and interpreting the Hebrew. He suggests that originally Benhadad had only theoretically demanded Ahab’s possessions (verse 3). In other words, Benhadad did not expect Ahab to give him his gold, silver, and family members; rather Benhadad’s words were merely a way of saying that he expected Ahab to be subservient to him. But in verse 5 Benhadad is in fact demanding that Ahab deliver his money and his family members; and verse 6 states what Benhadad will do if Ahab does not do what he is demanding in verse 5. Nelson (page 132) translates verses 5-6 as follows:
(5) I am sending [note the present tense] to you to say, “Deliver to me your silver and gold, your wives and your children,” (6) for if I send my servants to you at this time tomorrow, they shall search your house … and lay hands on everything you delight in and take it away.

The Hebrew verb translated “I sent” in verse 5 occurs in the same form in 1 Kgs 15.19, where Revised Standard Version correctly translates it “I am sending.” So grammatically, Nelson’s translation is possible. Note also that Revised Standard Version and Good News Translation give a contrastive rendering of the first two Hebrew words in this verse, and Nelson gives a simple conditional rendering (“for if”). Again, either rendering of the Hebrew seems grammatically possible. Translators must simply choose between the two ways of understanding this text.

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 .