Introduction to 1 Kings
Part 1: General Introduction
Outline of 1 Kings
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David guides Solomon to become his successor (1:1–2:46)
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Solomon reigns (3:1–11:43)
1. Solomon becomes wise and wealthy (3:1–4:43)
2. Solomon builds Yahweh’s temple and his palace (5:1–8:66)
3. Solomon’s wealth and wisdom (9:1–10:29)
4. Solomon builds shrines for foreign gods and will be punished (11:1–43)
- The kingdom divides (12:1–14:31)
1. The Israelites revolt against Rehoboam (12:1–19)
2. Jeroboam becomes the king of the northern tribes (12:20–33)
3. Prophets prophesy against Jeroboam (13:1–14:20)
4. Concluding events of Rehoboam’s reign (14:21–31)
- Kings of Israel and Judah (15:1–22:53)
1. King Abijah and King Asa of Judah (15:1–24)
2. King Nadab of Israel (15:25–32)
3. King Baasha of Israel (15:33–16:7)
4. King Elah of Israel (16:8–14)
5. King Zimri of Israel (16:15–22)
6. King Omri of Israel (16:23–28)
7. King Ahab of Israel (16:29–22:40)
8. King Jehoshaphat of Judah (22:41–50)
9. King Ahaziah of Israel (22:51–53)
What is the book of 1 Kings about?
The book of 1 Kings describes what happened to the people of Israel after King David died. It tells how his son Solomon succeeded him as king. It then relates how, after Solomon died, his former kingdom split into two kingdoms, Israel and Judah. The book tells what the kings were like who ruled over those kingdoms. It uses David’s conduct as a standard to measure the conduct of these later kings, since “David had done right in the eyes of Yahweh, and he had not turned from all that he had commanded him all of the days of his life, except in the matter of Uriah the Hittite” (15:5). While some of the kings were godly and righteous, others were wicked. The book describes how Yahweh sent prophets to the kings and people of Israel and Judah to call them back to obedience to him. The last section of the book describes the great confrontation between the prophet Elijah and King Ahab of Israel, who was more wicked than any king who had come before him.
What is the purpose of the book of 1 Kings?
The book of 1 Kings is part of a long history that also includes the preceding books of 1 Samuel and 2 Samuel and the following book of 2 Kings. The purpose of the entire history is to show that Yahweh was not at fault when the Israelites were conquered and exiled from their land. Instead, this happened because the people had disobeyed Yahweh and broken their covenant with him.
Who wrote the book of 1 Kings?
The author of 1 Kings does not identify himself by name in the book. However, many interpreters believe that the prophets in Israel recorded the events that are related in this book (and in the entire history of which it is a part) in order to demonstrate that the people had disobeyed Yahweh. These prophets wanted to encourage the people to obey Yahweh once more. It is possible that a prophet, or several prophets, or someone connected with the prophets, wrote or compiled 1–2 Samuel and 1–2 Kings in the form in which we have them today. While different people may therefore have written different parts of the book, these notes will refer to whoever wrote any given part of 1 Kings as “the author.”
What title should translators use for this book?
Translators can use the traditional title of 1 Kings or First Kings. Translators may also consider a different title such as “The First Book about the Kings of Israel and Judah.”
Is it all right to translate the book of 1 Kings before translating the books of 1 Samuel and 2 Samuel?
It is best to translate the books of 1 Samuel and 2 Samuel before 1 Kings, since 1 Kings continues from where 2 Samuel ends.
Part 2: Important Religious and Cultural Concepts
The role of the king
The book of 1 Kings focuses on the lives of various kings. Their role was more than just political. The king in ancient Israel was seen as Yahweh’s appointed representative, entrusted with the task of leading the people to obey the covenant Yahweh had made with them. His success or failure was directly tied to his faithfulness to God. The king was responsible for upholding justice, protecting vulnerable people, and ensuring that the Israelites remained faithful to Yahweh as their God. When the king sinned or worshiped other gods, the entire nation suffered the consequences, because the king was no longer leading the people to live in the way that Yahweh wants people to live.
The centrality of the temple
A major theme in 1 Kings is that Yahweh’s temple in Jerusalem was to be the central place of worship for the Israelites, rather than the “high places” where the Canaanites had previously worshiped their foreign gods. The book describes in detail how King Solomon had his workers construct this temple as a place where Yahweh would be recognized as especially present. The temple served as the primary location for sacrifices, prayers, and festivals. It symbolized the covenant relationship between Yahweh and the Israelites. The dedication of the temple marked a high point in Israel’s history. Its subsequent neglect and the establishment of rival places of worship by unfaithful kings directly led to the nation’s spiritual decline.
The significance of the prophets
Throughout 1 Kings, Yahweh speaks to the Israelites through prophets who serve as his messengers. Prophets such as Nathan, Ahijah, Jehu, Elijah, and Micaiah spoke truth to powerful leaders held them accountable for their actions. The prophets often challenged the king’s actions when they conflicted with God’s law. They performed signs and wonders to authenticate their message and demonstrate God’s power. They did this to confront the idolatry and worship of foreign gods that plagued the kingdom. The prophets’ words and deeds served as a powerful reminder that Yahweh’s power and authority were greater than those of any human ruler, and so it was vital for the king and people to live in a faithful and obedient covenant relationship with Yahweh.
Part 3: Translation Issues in This Book
“And it happened”
The author often uses the phrase “And it happened” to introduce a new event in the story or a new development within an episode. To translate this phrase in its various occurrences, use a word, phrase, or other method in your language that is natural for introducing a new event or development. (See: Introduction of a New Event)
“behold”/”look”
The author and characters often use the word “behold” to focus their listeners’ attention on what they are about to say. While the word literally means “look,” the speakers do not want their listeners to look at something. Instead, they want them to pay careful attention to something they are about to say. For example, Nathan says “Behold” in 1:14 in order to call Bathsheba’s attention to his promise to come and support her appeal to David. When the author is calling attention to a sudden or unexpected development, it may be appropriate to translate “behold” as “suddenly.” For example, when the author says in 18:7 that that Obadiah {was} on the road, and behold, Elijah met him,” the meaning is “and suddenly Elijah met him.” (See: Metaphor)
“to this day”
In 1 Kings 8:8, 9:13, 9:21, 10:12, and 12:19, the author uses the phrase “to this day.” By that phrase, he is referring to the time at which he was writing. Translators should be aware that “to this day” refers to a time that is now in the past. They should avoid giving the impression that “to this day” means the present day of the translation’s readers. Translators might decide to say something such as “at the time when this is being written” or “at the time of this writing.” (See: Assumed Knowledge and Implicit Information)
“in the eyes of”
The author and characters often speak of something being good or bad “in the eyes of” someone. This means that that person considered this to be a good or bad thing to do. For example, when the author says in 3:10 of Solomon’s request for wisdom that “the thing was good in the eyes of the Lord,” he means that Yahweh considered that it was good for Solomon to have requested this. When the author says in 14:22 that “Judah did evil in the eyes of Yahweh,” he means that the people of that kingdom did what Yahweh considered to be evil. (See: Idiom)
“to the face of”
The expression “to the face of” can have different shades of meaning, depending on the context.
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The author and characters often use the word “face” to represent the presence of a person or group, since people can see the face of someone who is present. For example, when the author says in 1:23 of Bathsheba that “she came to the face of the king,” he means that she came into the presence of the king.
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The focus may also be on something being in front of or before a person or thing, either in space or in time. For example, when the author says in 7:49 that the lampstands in the temple were “to the face of” the inner sanctuary, he means that they were positioned in front of it.
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The focus may also be on the relationship or interaction between people or groups, as in 8:33, where Solomon prays to Yahweh about the possibility that the Israelites may be “struck to the face of an enemy.” He means that they might be defeated in front of enemy soldiers, that is, as they opposed those soldiers in battle. (See: Metonymy)
In other contexts, the author or a character may use the word “face,” describing part of a person, in order to represent the whole person. For example, when the author says in 8:14 about Solomon that “the king turned his face around,” he means that Solomon, who had previously been looking toward the temple, turned himself entirely around in order to speak to the people behind him, who had gathered for the temple dedication. (See: Synecdoche)
“fathers” meaning “ancestors”
The author and characters often use the term “fathers” to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly in your translation. (See: Metaphor)
“into the hand of”/”into your hand”
The author and characters often use the word “hand” to represent power, capability, or control. For example, in 22:6, false prophets promise Ahab that God will give the city of Ramoth Gilead “into the hand of the king,” meaning God will enable him to recapture it and bring it under his control.
The word “hand” may also represent agency, as when the author says in 2:25 that in order to execute Adonijah, “King Solomon sent by the hand of Benaiah, the son of Jehoiada.” The “hand” of Benaiah represents his agency in executing Adonijah. This usage may be applied to words as well as to actions. In 17:5, the author speaks of the promise that Yahweh had “spoken by the hand of Elijah” to the widow in Zarephath. He means that Yahweh spoke this promise through the agency of Elijah.
Translation notes will help distinguish the difference between these shades of meaning when that may not be clear from the context. (See: Metonymy)
In other contexts, the author or a character may use the word “hand,” describing part of a person, in order to represent the whole person. For example, the word “hand” may represent an entire person in the act of possessing or conveying something, as when the author says in 15:18 that King Asa “took all of the silver and the gold that was remaining in the storerooms of the house of Yahweh and the storerooms of the house of the king, and he gave them into the hand of his servants.” Those servants carried the silver and gold to King Ben Hadad of Aram with the message that Asa wanted to make an alliance with him. So the silver and gold being in their “hand” represents their possession and conveyance of it. (See: Synecdoche)
“house” meaning “temple”
The author and characters often use the term “house” to mean the temple that Solomon built for Yahweh, as if the temple were a house in which Yahweh lived. The term indicates that Yahweh was especially present in his temple. If it would be clearer in your language, you could say “temple” in your translation rather than “house.” (See: Metaphor)
“listen”/”hear”
The author and characters often use the terms “listen” or “hear” to mean complying with what someone has said. For example, when King Hiram tells King Solomon in 5:8, “I have heard what you sent to me,” he means that he has agreed to do what Solomon has sent messengers to ask him to do. When the phrase applies to God, it means to answer prayer. For example, when Yahweh tells Solomon in 9:3, “I have heard your prayer,” he means, “I will answer your prayer by doing what you have asked.” (See: Assumed Knowledge and Implicit Information)
“my lord”/”your servant”
Many times throughout the book, even though people are addressing a king or other leader directly, they speak of him in the third person as “my lord” to show respect. If it would be helpful in your language, you could translate this in a respectful form in the second person. You might have people say, for example, “you, my lord the king.” Some cultures may have a specific form that they use to address rulers, and if your culture does, you could use that form in your translation. The UST models one way to do that. It has people say, “Your Majesty.”
Similarly, many times throughout the book, people speak of themselves in the third person as “your servant” to show humility. If it would be helpful in your language, you could translate this in a humble form in the first person. You might have people say, for example, “I, your servant.” (See: First, Second or Third Person)
name of a person representing that person and associated or accompanying people
The author and characters often use the name of a person to represent that person and others who are associated with or accompanying that person. For example, when the author says in 6:14 that “Solomon built the house,” meaning the temple, he is using Solomon to represent the many workers he engaged who were actually involved in constructing the temple. (See: Synecdoche)
name of nation, tribe, or city representing its people or army
The author and characters often use the name of a nation, tribe, or city to represent its people or its army. For example, when the author says in 4:25 that “Judah and Israel dwelled in safety,” he means that the people of the tribe of Judah and the people of the rest of the nation of Israel dwelled in safety. When the author says in 11:16 that “all of Israel” remained in Edom for six months, he means that the entire Israelite army did so. (See: Metonymy)
“saying”/”and said”
The author and characters frequently use the term “saying” to introduce direct quotations. The author also uses the phrase “and said” to introduce direct quotations after a variety of other verbs of speaking (“answered,” “swore,” “called,” “cried,” etc.). In your translation, use a natural way of introducing direct quotations in your language. It may not be necessary to represent these expressions explicitly. (See: Quotations and Quote Margins)
“shall”
The ULT represents the Hebrew instructional verb form with the English helping verb “shall.” For example, when David tells Solomon in 2:6 “you shall act according to your wisdom,” he is instructing him to act that way. Other ways to say this are “you are to act according to your wisdom,” “you should act according to your wisdom,” “I want you to act according to your wisdom,” or “act according to your wisdom.” Translate this form with the most natural way in your language for giving instructions.
“sons of”/”son of”
The author and characters often speak of “the sons of” a person to mean the nation or tribe that consists of his descendants. For example, in 6:1 the author speaks of the “sons of Israel” to mean the Israelites. In 11:33, the prophet Ahijah speaks of the “sons of Ammon” to mean the Ammonites. In this case, “sons” does not mean first-generation offspring, but later descendants. (See: Metaphor)
In other contexts, the authors and characters use the expression “son of” to indicate that a person has the characteristic of something. For example, in 1:52 Solomon says that Adonijah must prove to be a “son of valor,” meaning that he must show that he is a trustworthy person. In 4:30, the author uses the expression “sons of the east” to describe people who belonged to the desert tribes that lived to the east of the land of Israel. In such contexts, you may be able to use an equivalent expression from your language, or you could state the meaning plainly. (See: Idiom)
“strike/struck”
In many places, the author says that soldiers “struck” an opposing army, city, or king, as if they had only hit them. But in various contexts, he means that they either attacked, defeated, or killed those opponents. For example, when the author says in 15:20 that Ben Hadad, the king of Aram, “struck Ijon and Dan and Abel Beth Maacah and all Kinnereth, with all of the land of Naphtali,” he means that Ben Hadad attacked those cities and regions in order to force King Baasha of Israel to break off his invasion of Judah and send his troops to those locations instead. When Solomon speaks in 8:33 of a situation in which the Israelites “are struck to the face of an enemy,” he means that an enemy army would have defeated the Israelite army. And when the author says in 15:27 that Baasha “struck” Nadab, the son of Jereboam, at Gibbethon, he means that Baasha killed Nadab. Consider carefully how to translate the term “struck” in each context where it does not actually mean “hit.” (See: Assumed Knowledge and Implicit Information)
travel descriptions marked for change in elevation (“went up,” “went down”)
In keeping with what was usual in the biblical language and culture, the author and characters often indicate whether people are going up to a higher elevation or going down to a lower elevation when they travel. For example, Nathan tells David in 1:25 that Adonijah has “gone down” to En Rogel. The author says in 1:40 that the people who supported Solomon “went up” with him from Gihon back to Jerusalem. If your language does not mark travel for change in elevation, you can translate instances with simple expressions such as “went,” “gone,” or “came.” (See: Making Assumed Knowledge and Implicit Information Explicit)
“walking” representing “living”
The author and characters often speak of how a person lives as if that were a way or path that the person was walking along. For example, in 2:3, David tells Solomon, regarding Yahweh, to “walk in his ways.” David means that he wants Solomon to live as Yahweh wants people to live. If it would be helpful in your language, you could state the meaning plainly in such cases. (See: Metaphor)