1 Kings 12:1-17, 25-29

1 Kings 12:1-17, 25-29
NL 208


RehoboamI wentII to Shechem,III

Notes on verse 1a

I “Rehoboam” = Rechabam. From rachab (to grow wide or enlarge in a literal or figurative sense; extend, relieve, rejoice, or speak boldly) + am (people, folk, nation; also troops or attendants; used figuratively for a flock); {from amam (to darken, hide, associate; creating shadows by huddling together)}. This is Rehoboam, meaning “a people are enlarged” or “people of width” or “enlarges the people.” See https://www.abarim-publications.com/Meaning/Rehoboam.html
II “went” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
III “Shechem” = Shekem. From the same as shekem (shoulder, neck, or some other place that bears burdens; figuratively, the spur of a hill, or one’s allotted portion); from shakam (to rise early, begin work early; properly, this is leaning one’s shoulder or back into a load or a burden; also, loading an animal for work). This is Shechem, meaning “ridge.”

for allIV IsraelV had comeVI to Shechem to make him king.VII 

Notes on verse 1b

IV “all” = kol. From kalal (to complete). This is all or every.
V “Israel” = Yisrael. From sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + El (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.
VI “come” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
VII “make…king” = malak. This is to be or become king or queen, to rise to the throne, to be crowned. By implication, it can mean to take counsel.

VIIIWhen JeroboamIX sonX of NebatXI

Notes on verse 2a

VIII {untranslated} = hayah. This is to be or become, to happen.
IX “Jeroboam” = Yarobam. Related to “Rehoboam” in v1. From rabab (to be or become much or many, multiply) + am (see note I above) OR from rib (properly to toss or grapple; used figuratively to mean wrangling and so for arguments, complaints, or disputes; used in a legal setting for pleading or defending a case) + am (see above). This is Jeroboam, a name meaning “the people increase” or “the people will contend” or “whose people are countless.” See https://www.abarim-publications.com/Meaning/Jeroboam.html
X “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
XI “Nebat” = Nebat. From nabat (to behold, look at intently, consider, or scan; to have respect or regard someone favorably). This is Nebat, meaning “regard” or “look” or “aspect.” See https://www.abarim-publications.com/Meaning/Nebat.html

heardXII of it (for he was still in Egypt,XIII where he had fledXIV

Notes on verse 2b

XII “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
XIII “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.
XIV “fled” = barach. This is to flee, drive away, hurry, to bolt.

fromXV KingXVI Solomon),XVII then Jeroboam remainedXVIII in Egypt. 

Notes on verse 2c

XV “from” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.
XVI “King” = melek. Related to “make…king” in v1. From malak (see note VII above). This is king or royal.
XVII “Solomon” = Shelomoh. From shalam (to be complete or sound; to have safety mentally, physically, or extending to one’s estate; so, if these things are safe and complete, the implication is that one would be friendly; and, if being friendly, one would make amends and that friendship would be reciprocated). This is Solomon or Shelomoh, meaning “peaceful.” It is the same word as the Hebrew word for peace – shalom.
XVIII “remained” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.

And they sentXIX and calledXX him, and Jeroboam and all the assemblyXXI of Israel came and saidXXII to Rehoboam,XXIII 

Notes on verse 3

XIX “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.
XX “called” = qara. This is to call or call out – to call someone by name. Also used more broadly for calling forth.
XXI “assembly” = qahal. This is an assembly, congregation, or multitude.
XXII “said” = dabar. This is generally to speak, answer, declare, or command. It might mean to arrange and so to speak in a figurative sense as arranging words.
XXIII {untranslated} = amar. This is to speak, say, answer, command, promise, report.

“Your fatherXXIV made our yokeXXV heavy.XXVI Now,XXVII therefore, lightenXXVIII

Notes on verse 4a

XXIV “father” = ab. This is father, chief, or ancestor. It is father in a literal or figurative sense.
XXV “yoke” = ol. From alal (to insert). This is a yoke that is borne on the neck, whether a literal yoke or used of a figurative one.
XXVI “heavy” = qashah. This is to be fierce, cruel, dense, tough, severe.
XXVII “now” = attah. Perhaps from et (a period or season; whenever or continually); probably from anah (to answer, sing, announce); from ad (forever, all, old); from adah (to pass on, advance, decorate oneself). This is now, from now on.
XXVIII “lighten” = qalal. This is to be little, insignificant, swift. It can also mean to bring down in esteem, create contempt, curse.

the hardXXIX serviceXXX of your father and his heavyXXXI yoke that he placedXXXII on us, and we will serveXXXIII you.” 

Notes on verse 4b

XXIX “hard” = qasheh. Related to “heavy” in v4. From qashah (see note XXVI above). This is hard, severe, heavy, obstinate, hard-hearted.
XXX “service” = abodah. From abad (to work, serve, compel; any kind of work; used causatively, can mean to enslave or keep in bondage). This is labor, service, bondage, job, servitude, worker. It can refer to any kind of work.
XXXI “heavy” = kabed. From kabad (to be heavy, weighty, burdensome). This is heavy, grievous, sore. It can also be weighty in the sense of gravitas. The word for “glory” in Hebrew comes from this root (kabod).
XXXII “placed” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
XXXIII “serve” = abad. Related to “service” in v4. See note XXX above.

He saidXXXIV to them, “Go awayXXXV for threeXXXVI days,XXXVII then come againXXXVIII to me.” So the peopleXXXIX went away.

Notes on verse 5

XXXIV “said” = amar. Same as {untranslated} in v3. See note XXIII above.
XXXV “go away” = halak. Same as “went” in v1. See note II above.
XXXVI “three” = shalosh. This is three, fork, three times.
XXXVII “days” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
XXXVIII “come again” = shub. To turn back, return, turn away – literally or figuratively. Doesn’t necessarily imply going back to where you started from. This is also the root verb for the Hebrew word for repentance “teshubah.”
XXXIX “people” = am. Related to “Rehoboam” in v1 & “Jeroboam” in v2. See note I above.

Then King Rehoboam took counselXL with the older menXLI whoXLII had attendedXLIII, XLIV his father Solomon

Notes on verse 6a

XL “took counsel” = yaats. This is to advise, counsel, consult, decide, plan, purpose, or determine. It can also have a negative sense of conspire or devise.
XLI “older men” = zaqen. From the same as zaqan (beard or chin – the beard represents old age). This is old, aged, or elder.
XLII {untranslated} = hayah. Same as {untranslated} in v2. See note VIII above.
XLIII “attended” = amad. This is to stand up in a literal or figurative sense. So it can be establish, continue, endure, take a stand, act, be a servant, stand still, remain, stand against an enemy.
XLIV {untranslated} = paneh. Same as “from” in v2. See note XV above.

while he wasXLV still alive,XLVI saying,XLVII “How do you adviseXLVIII me to answerXLIX this people?” 

Notes on verse 6b

XLV “was” = hayah. Same as {untranslated} in v2. See note VIII above.
XLVI “alive” = chay. From chayah (to live or keep alive literally or figuratively). This is alive, living, lifetime. It can also be used to describe someone’s age. It can refer to animals, plants, water, or a company or congregation of people. It is life in a very broad sense.
XLVII “saying” = amar. Same as {untranslated} in v3. See note XXIII above.
XLVIII “advise” = yaats. Same as “took counsel” in v6. See note XL above.
XLIX “answer” = shubdabar. Shub is the same as “come again” in v5. See note XXXVIII above. Dabar is related to “said” in v3. From dabar (see note XXII above). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.

They answeredL him,LI “If you will be a servantLII to this people todayLIII and serve them and speakLIV

Notes on verse 7a

L “answered” = dabar. Same as “said” in v3. See note XXII above.
LI {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
LII “servant” = ebed. Related to “service” and “serve” in v4. From abad (see note XXX above). This is a servant, slave, or bondservant.
LIII “today” = yom. Same as “days” in v5. See note XXXVII above.
LIV “speak” = dabar. Same as “said” in v3. See note XXII above.

goodLV wordsLVI to them when you answerLVII them, then they will be your servants forever.”LVIII 

Notes on verse 7b

LV “good” = tob. From tob (to be pleasing, to be good). This is good, beautiful, pleasant, agreeable, bountiful, at ease. This word is used for goodness as a concept, a good thing, a good person. This can refer to prosperity and welfare as well as joy, kindness, sweetness, and graciousness. So, this is ethically good, but also enjoyably good.
LVI “words” = dabar. Same as “answer” in v6. See note L above.
LVII “answer” = anah. This is answer, respond, announce, sing, shout, or testify. It means to pay attention, which implies responding and, by extension, starting to talk. Used in a specific sense for singing, shouting, testifying, etc.
LVIII “forever” = kol + yom. Literally, “all days.” Kol is the same as “all” in v1. See note IV above. Yom is the same as “days” in v5. See note XXXVII above.

But he disregardedLIX the adviceLX that the older men gaveLXI him and consultedLXII with the young menLXIII who had grown upLXIV with him and now attendedLXV him. 

Notes on verse 8

LIX “disregarded” = azab. To loosen, relinquish, permit, forsake, fail, leave destitute.
LX “advice” = etsah. Related to “took counsel” in v6. From yaats (see note XL above). This is advice, purpose, plan, prudence, or counselor.
LXI “gave” = yaats. Same as “took counsel” in v6. See note XL above.
LXII “consulted” = yaats. Same as “took counsel” in v6. See note XL above.
LXIII “young men” = yeled. From yalad (to bear, bring forth; can mean to act as midwife or to show one’s lineage). This is something born – so, offspring, youth, fruit. It is the same word used in Isaiah 9:6 “for a child will be born to us.”
LXIV “grown up” = gadal. This is to grow up, become great, become wealthy – to advance. The root meaning may be to twist in the sense of the process of growing.
LXV {untranslated} = paneh. Same as “from” in v2. See note XV above.

He saidLXVI to them, “What do you advise that we answerLXVII this people who have saidLXVIII to me,LXIX ‘Lighten the yoke that your father putLXX on us’?” 

Notes on verse 9

LXVI “said” = amar. Same as {untranslated} in v3. See note XXIII above.
LXVII “answer” = shub + dabar. Shub is the same as “come again” in v5. See note XXXVIII above. Dabar is the same as “answer” in v6. See note XLIX above.
LXVIII “said” = dabar. Same as “said” in v3. See note XXII above.
LXIX {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
LXX “put” = natan. Same as “placed” in v4. See note XXXII above.

10 The young men who had grown up with him saidLXXI to him,LXXII “Thus you should sayLXXIII to this people who spokeLXXIV to you,LXXV ‘Your father made our yoke heavy,LXXVI but you must lighten it for us’;

Notes on verse 10a

LXXI “said” = dabar. Same as “said” in v6. See note XXII above.
LXXII {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
LXXIII “say” = amar. Same as {untranslated} in v3. See note XXIII above.
LXXIV “spoke” = dabar. Same as “said” in v6. See note XXII above.
LXXV {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
LXXVI “made…heavy” = kabad. Related to “heavy” in v4. See note XXXI above.

thus you should sayLXXVII to them, ‘My littleLXXVIII finger is thickerLXXIX than my father’s loins.LXXX 

Notes on verse 10b

LXXVII “say” = dabar. Same as “said” in v3. See note XXII above.
LXXVIII “little” = qeton. 2x in OT – both in parallel passages. From qaton (to be small, diminished, insignificant, or unworthy); perhaps from qatan (least, small, young, little one; it is literally smaller whether in amount or size; figuratively smaller in the sense of younger or less important). This is little or a petty thing. Here, it refers to a little finger.
LXXIX “is thicker” = abah. 3x in OT. This is to grow thick or become fat or dense.
LXXX “loins” = mothen. This is the waist, slender, or small of back. It can also refer to the loins when in plural.

11 Now, whereas my father laidLXXXI on you a heavyLXXXII yoke, I will addLXXXIII to your yoke. My father disciplinedLXXXIV you with whips,LXXXV but I will discipline you with scorpions.’”LXXXVI

Notes on verse 11

LXXXI “laid” = amas. 9x in OT. This is to carry a load, to load, lift. Figuratively, it can mean infliction.
LXXXII “heavy” = kabed. Same as “heavy” in v4. See note XXXI above.
LXXXIII “add” = yasaph. This is to add, increase, continue, exceed.
LXXXIV “disciplined” = yasar. This is to discipline, correct, train, teach, punish. Literally, it is disciplining with blows, but figuratively using words.
LXXXV “whips” = shot. 11x in OT. From shut (to push, wander around, row, travel). This is a scourge or whip. It can be used in a literal or figurative sense.
LXXXVI “scorpions” = aqrab. 6x in OT. From aqar (to uproot, pluck out, dig out by the roots, to hamstring; figuratively, to exterminate). This is scorpion, whip.

12 So Jeroboam and all the people cameLXXXVII to Rehoboam the thirdLXXXVIII day, as the king had said,LXXXIX, XC “Come to me againXCI the third day.” 

Notes on verse 12

LXXXVII “came” = bo. Same as “come” in v1. See note VI above.
LXXXVIII “third” = shelishi. Related to “three” in v5. From shalosh (see note XXXVI above). This is third or one-third of something.
LXXXIX “said” = dabar. Same as “said” in v3. See note XXII above.
XC {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
XCI “come…again” = shub. Same as “come again” in v5. See note XXXVIII above.

13 The king answeredXCII the people harshly.XCIII He disregarded the advice that the older men had given him 14 and spokeXCIV to them according to the advice of the young men,XCV “My father made your yoke heavy,XCVI but I will add to your yoke; my father disciplined you with whips, but I will discipline you with scorpions.” 

Notes on verses 13-14

XCII “answered” = anah. Same as “answer” in v7. See note LVII above.
XCIII “harshly” = qasheh. Same as “hard” in v4. See note XXIX above.
XCIV “spoke” = dabar. Same as “said” in v3. See note XXII above.
XCV {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
XCVI “made…heavy” = kabad. Same as “made…heavy” in v10. See note LXXVI above.

15 So the king did not listenXCVII to the people because it was a turnXCVIII of affairs brought about by the LordXCIX toC fulfillCI his word

Notes on verse 15a

XCVII “listen” = shama. Same as “heard” in v2. See note XII above.
XCVIII “turn” = sibbah. 1x in OT. From sabab (turning around, going around; to surround, cast, walk, fetch; to revolve or border in a literal or figurative sense). This is a turn or cause – as in something that changes what is going on.
XCIX “Lord” = YHVH. Related to {untranslated} in v2. From havah (to be, become) or hayah (see note VIII above). This is the name of the God of Israel, the self-existent and eternal one, the tetragrammaton. This pronunciation has been lost to time so “Lord” is generally used in its place.
C “to” = maan. Related to “answer” in v7. From anah (see note LVII above). This is because of, occurring because of a motive or purpose.
CI “fulfill” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.

that the Lord had spoken byCII AhijahCIII the ShiloniteCIV to Jeroboam son of Nebat.

Notes on verse 15b

CII “by” = yad. This is hand, ability, power. Hand in a literal sense, but also what one can do or the means by which one does it.
CIII “Ahijah” = Achiyyah. Related to {untranslated} in v2 & “Lord” in v15. From ach (brother, kindred, another, other, like) + Yah (the shortened form of the name of the God of Israel; God, Lord); {from YHVH (see note XCIX above)}. This is Ahijah, meaning “brother of the Lord” or “worshipper of the Lord” or “an ally(brother/friend) is the Lord.” See https://www.abarim-publications.com/Meaning/Ahijah.html
CIV “Shilonite” = Shiloni. 6x in OT. From Shiloh (Shiloh; perhaps meaning “he whose it is” or “tranquil”); from shalah (to draw out, take away, require) OR from the same as Shiyloh (Shiloh; perhaps “he whose it is” or “tranquil”); perhaps from shalah (to be quiet, safe, tranquil; can imply success or happiness; could also mean to deceive or be negligent). This is Shilonite – someone from Shiloh.

16 When all Israel sawCV that the king would not listen to them, the people answeredCVI the king,CVII

“What shareCVIII do we have in David?CIX

Notes on verse 16a

CV “saw” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
CVI “answered” = shubdabar. Shub is the same as “come again” in v5. See note XXXVIII above. Dabar is the same as “answer” in v6. See note XLIX above.
CVII {untranslated} = amar. Same as {untranslated} in v3. See note XXIII above.
CVIII “share” = cheleq. From chalaq (to be smooth in a figurative sense; can refer to the stones that were part of casting lots – hence, apportion, share, distribute; figuratively, it can also mean to flatter). This is a division, lot, inheritance, legacy, or portion. It can also refer to a smooth tongue.
CIX “David” = David. From the same as dod (beloved, love, uncle); the root may mean to boil, which is used figuratively to describe love. So, this implies someone you love such as a friend, a lover, or a close family member like an uncle. David’s name likely means something like “beloved one.”

    We have no inheritanceCX in the son of Jesse.CXI
To your tents,CXII O Israel!
    LookCXIII now to your own house,CXIV O David.”

Notes on verse 16b

CX “inheritance” = nachalah. Related to nachal (to inherit, occupy, distribute, take as heritage). This is properly something that was inherited. It can mean occupancy generally or, more particularly, an heirloom or an estate. This can be an inheritance, gift, possession, or portion.
CXI “Jesse” = Yishay. Perhaps from ish (man); {perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail)} OR from the same as yesh (being, existence, substance). This is Jesse, a name which means “my husband” or “the Lord exists.” See https://www.abarim-publications.com/Meaning/Jesse.html
CXII “tents” = ohel. Perhaps from ahal (to shine, be clear). This is a tent, covering, home, or side pillar.
CXIII “look” = raah. Same as “saw” in v16. See note CV above.
CXIV “house” = bayit. Related to “son” in v2. Probably from banah (see note X above). This is house, court, family, palace, temple.

So Israel went away to their tents. 17 But Rehoboam reignedCXV over the IsraelitesCXVI who were livingCXVII in the townsCXVIII of Judah.CXIX 

Notes on verses 16c-17

CXV “reigned” = malak. Same as “make…king” in v1. See note VII above.
CXVI “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v2. See note X above. Yisrael is the same as “Israel” in v1. See note V above.
CXVII “living” = yashab. Same as “remained” in v2. See note XVIII above.
CXVIII “towns” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
CXIX “Judah” = Yehudah. Probably from yadah (to throw one’s hands into the air in a gesture of praise); from yad (hand). This is Judah, meaning “praised.”

25 Then Jeroboam builtCXX Shechem in the hill countryCXXI of EphraimCXXII and residedCXXIII there; he went outCXXIV from there and built Penuel.CXXV 

Notes on verse 25

CXX “built” = banah. Related to “son” in v2 & “house” in v16. See note X above.
CXXI “hill country” = har. From harar (hill or mountain). This is mountain, hill, hilly region.
CXXII “Ephraim” = Ephrayim. From the same as epher (ashes or dust – properly something strewn) OR from parah (to grow, increase, be fruitful in a literal or figurative sense). This is Ephraim, one of Joseph’s sons, his descendants, and their land.
CXXIII “resided” = yashab. Same as “remained” in v2. See note XVIII above.
CXXIV “went out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
CXXV “Penuel” = Penuel. Related to “from” in v2 & to “Israel” in v1. 9x in OT. From paneh (see note XV above) + El (see note V above). This is Peniel or Penuel, meaning “face of God.”

26 Then Jeroboam saidCXXVI to himself,CXXVII “Now the kingdomCXXVIII may well revertCXXIX to the house of David. 

Notes on verse 26

CXXVI “said” = amar. Same as {untranslated} in v3. See note XXIII above.
CXXVII “to himself” = leb. Literally, “in his heart.” May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
CXXVIII “kingdom” = mamlakah. Related to “make…king” in v1 & “King” in v2. From the same as melek (see note XVI above). This is kingdom, dominion, sovereignty, rule. It can also refer to the realm.
CXXIX “revert” = shub. Same as “come again” in v5. See note XXXVIII above.

27 If this people continues to go upCXXX to offerCXXXI sacrificesCXXXII in the house of the Lord at Jerusalem,CXXXIII

Notes on verse 27a

CXXX “go up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
CXXXI “offer” = asah. This is to make, do, act, appoint, become in many senses.
CXXXII “sacrifices” = zebach. From zabach (to kill, slay, offer; slaughtering an animal to offer as a sacrifice). This is a slaughter – literally of an animal. So, it implies the act or the animals used in sacrifice. Further, it can mean offering.
CXXXIII “Jerusalem” = Yershalaim. Related to “Solomon” in v2. From yarah (to throw, shoot, be stunned; to flow as water so figuratively to instruct or teach) + shalam (see note XVII above). This is Jerusalem, dwelling of peace.

the heartCXXXIV of this people will turn againCXXXV to their master,CXXXVI King Rehoboam of Judah; they will killCXXXVII me and returnCXXXVIII to King Rehoboam of Judah.” 

Notes on verse 27b

CXXXIV “heart” = leb. Same as “to himself” in v26. See note CXXVII above.
CXXXV “turn again” = shub. Same as “come again” in v5. See note XXXVIII above.
CXXXVI “master” = adon. From a root that means ruling or being sovereign. This is lord, master, or owner.
CXXXVII “kill” = harag. This is to strike with deadly intent so it can be kill, destroy, murder, or put to death.
CXXXVIII “return” = shub. Same as “come again” in v5. See note XXXVIII above.

28 So the king took counsel and madeCXXXIX twoCXL calvesCXLI of gold.CXLII

Notes on verse 28a

CXXXIX “made” = asah. Same as “offer” in v27. See note CXXXI above.
CXL “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
CXLI “calves” = egel. May be from the same as agol (round, circular – root meaning revolve). This is a male calf as one that frisks about. Often used for one that is almost grown up. This is also the word used for the molten calf in Ex 32.
CXLII “gold” = zahab. Root may mean to shimmer. This is gold or something that has the color of gold like oil. It can also refer to a clear sky – to good weather.

He saidCXLIII to the people, “You have gone up to Jerusalem long enough.CXLIV HereCXLV are your gods,CXLVI O Israel, who brought you upCXLVII out of the landCXLVIII of Egypt.” 

Notes on verse 28b

CXLIII “said” = amar. Same as {untranslated} in v3. See note XXIII above.
CXLIV “long enough” = rab. Related to “Jeroboam” in v2. From rabab (see note IX above). This is abundance, many, elder, exceedingly, great. It refers to abundance of amount, rank, or status.
CXLV “here” = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
CXLVI “gods” = elohim. Related to “Israel” in v1 & “Penuel” in v25. See note V above.
CXLVII “brought…up” = alah. Same as “go up” in v27. See note CXXX above.
CXLVIII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.

29 He setCXLIX oneCL in Bethel,CLI and the otherCLII he put in Dan.CLIII 

Notes on verse 29

CXLIX “set” = sim. This is to put or place in a literal or figurative sense. It can be appoint, care, change, make, and may other things.
CL “one” = echad. Perhaps from achad (to unify, continue on a path; figuratively, to gather one’s thoughts). This is the number one, first, united. It can also be alone, altogether, a certain, a few.
CLI “Bethel” = Betheel. Related to “son” in v2 & “house” in v16 & “built” in v25 & to “Israel” in v1 & “Penuel” in v25 & “gods” in v28. From bayit (see note CXIV above) + El (see note V above). This is Bethel, literally meaning “house of God.”
CLII “other” = echad. Same as “one” in v29. See note CL above.
CLIII “Dan” = Dan. From din (to judge, defend, dispute, govern, quarrel, plead). This is Dan or a Danite. It means “judge” and can refer to Dan, his tribe, or the lands of the tribe.

Image credit: “Rehoboam” – it is a “fragment of the wall painting in the Great Council Chamber of Basel Town Hall” by Hans Holbein the Younger, 1530.

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