2 Raja-raja 1:17

1:17 He died just as the Lord had prophesied through Elijah. ¹  In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. ² 

2 Raja-raja 5:20

5:20 Gehazi, the prophet Elisha’s servant, thought, ³  “Look, my master did not accept what this Syrian Naaman offered him. ⁴  As certainly as the Lord lives, I will run after him and accept something from him.”

2 Raja-raja 5:22

5:22 He answered, “Everything is fine. ⁵  My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. ⁶  Please give them a talent ⁷  of silver and two suits of clothes.’”

2 Raja-raja 5:26

5:26 Elisha ⁸  replied, “I was there in spirit when a man turned and got down from his chariot to meet you. ⁹  This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. ¹⁰ 

2 Raja-raja 6:17

6:17 Then Elisha prayed, “O Lord, open his eyes so he can see.” The Lord opened the servant’s eyes and he saw that ¹¹  the hill was full of horses and chariots of fire all around Elisha.

2 Raja-raja 7:9

7:9 Then they said to one another, “It’s not right what we’re doing! This is a day to celebrate, but we haven’t told anyone. ¹²  If we wait until dawn, ¹³  we’ll be punished. ¹⁴  So come on, let’s go and inform the royal palace.”

2 Raja-raja 8:21

8:21 Joram ¹⁵  crossed over to Zair with all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers. ¹⁶  The Israelite army retreated to their homeland. ¹⁷ 

2 Raja-raja 9:18

9:18 So the horseman ¹⁸  went to meet him and said, “This is what the king says, ‘Is everything all right?’” ¹⁹  Jehu replied, “None of your business! ²⁰  Follow me.” The watchman reported, “The messenger reached them, but hasn’t started back.”

2 Raja-raja 9:25

9:25 Jehu ordered ²¹  his officer Bidkar, “Pick him up and throw him into the part of the field that once belonged to Naboth of Jezreel. Remember, you and I were riding together behind his father Ahab, when the Lord pronounced this judgment on him,

2 Raja-raja 10:9

10:9 In the morning he went out and stood there. Then he said to all the people, “You are innocent. I conspired against my master and killed him. But who struck down all of these men?

2 Raja-raja 10:13

10:13 Jehu encountered ²²  the relatives ²³  of King Ahaziah of Judah. He asked, “Who are you?” They replied, “We are Ahaziah’s relatives. We have come down to see how ²⁴  the king’s sons and the queen mother’s sons are doing.”

2 Raja-raja 10:25

10:25 When he finished offering the burnt sacrifice, Jehu ordered the royal guard ²⁵  and officers, “Come in and strike them down! Don’t let any escape!” So the royal guard and officers struck them down with the sword and left their bodies lying there. ²⁶  Then they entered the inner sanctuary of the temple of Baal. ²⁷ 

2 Raja-raja 12:4

12:4 Jehoash said to the priests, “I place at your disposal ²⁸  all the consecrated silver that has been brought to the Lord’s temple, including the silver collected from the census tax, ²⁹  the silver received from those who have made vows, ³⁰  and all the silver that people have voluntarily contributed to the Lord’s temple. ³¹ 

2 Raja-raja 14:28

14:28 The rest of the events of Jeroboam’s reign, including all his accomplishments, his military success in restoring Israelite control over Damascus and Hamath, are recorded in the scroll called the Annals of the Kings of Israel. ³² 

2 Raja-raja 17:4

17:4 The king of Assyria discovered that Hoshea was planning a revolt. ³³  Hoshea had sent messengers to King So ³⁴  of Egypt and had not sent his annual tribute to the king of Assyria. So the king of Assyria arrested him and imprisoned him. ³⁵ 

2 Raja-raja 18:21

18:21 Now look, you must be trusting in Egypt, that splintered reed staff. If a man leans for support on it, it punctures his hand and wounds him. That is what Pharaoh king of Egypt does to all who trust in him.

2 Raja-raja 18:31

18:31 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ³⁶  Then each of you may eat from his own vine and fig tree and drink water from his own cistern,

2 Raja-raja 19:29

19:29 ³⁷ This will be your confirmation that I have spoken the truth: ³⁸  This year you will eat what grows wild, ³⁹  and next year ⁴⁰  what grows on its own from that. But in the third year you will plant seed and harvest crops; you will plant vines and consume their produce. ⁴¹ 

[1:17]  ¹ tn Heb “according to the word of the Lord which he spoke through Elijah.”

[1:17]  ² tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.

[5:20]  ³ tn Heb “said” (i.e., to himself).

[5:20]  ⁴ tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”

[5:22]  ⁵ tn Heb “peace.”

[5:22]  ⁶ tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

[5:22]  ⁷ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).

[5:26]  ⁸ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:26]  ⁹ tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.

[5:26]  ¹⁰ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

[6:17]  ¹¹ tn Heb “and he saw, and look.”

[7:9]  ¹² tn Heb “this day is a day of good news and we are keeping silent.”

[7:9]  ¹³ tn Heb “the light of the morning.”

[7:9]  ¹⁴ tn Heb “punishment will find us.”

[8:21]  ¹⁵ sn Joram is a short form of the name Jehoram.

[8:21]  ¹⁶ tn Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Joram was surrounded and launched a victorious night counterattack. It would then be quite natural to understand the last statement in the verse to refer to an Edomite retreat. Yet v. 22 goes on to state that the Edomite revolt was successful. Therefore, if the MT is retained, it may be better to understand the final statement in v. 21 as a reference to an Israelite retreat (made in spite of the success described in the preceding sentence). The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֶתוֹ [’eto], “him,” instead of just אֶת [’et]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. There is, however, no evidence for this emendation.

[8:21]  ¹⁷ tn Heb “and the people fled to their tents.”

[9:18]  ¹⁸ tn Heb “the rider of the horse.”

[9:18]  ¹⁹ tn Heb “Is there peace?”

[9:18]  ²⁰ tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”

[9:25]  ²¹ tn Heb “said to.”

[10:13]  ²² tn Heb “found.”

[10:13]  ²³ tn Or “brothers.”

[10:13]  ²⁴ tn Heb “for the peace of.”

[10:25]  ²⁵ tn Heb “runners.”

[10:25]  ²⁶ tn Heb “and they threw.” No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.

[10:25]  ²⁷ tn Heb “and they came to the city of the house of Baal.” It seems unlikely that a literal city is meant. Some emend עִיר (’ir), “city,” to דְּבִיר (dÿvir) “holy place,” or suggest that עִיר is due to dittography of the immediately preceding עַד (’ad) “to.” Perhaps עִיר is here a technical term meaning “fortress” or, more likely, “inner room.”

[12:4]  ²⁸ tn The words “I place at your disposal” are added in the translation for clarification.

[12:4]  ²⁹ tn Heb “the silver of passing over a man.” The precise meaning of the phrase is debated, but עָבַר (’avar), “pass over,” probably refers here to counting, suggesting the reference is to a census conducted for taxation purposes. See M. Cogan and H. Tadmor, II Kings (AB), 137.

[12:4]  ³⁰ tn Heb “the silver of persons, his valuation.” The precise meaning of the phrase is uncertain, but parallels in Lev 27 suggest that personal vows are referred to here. See M. Cogan and H. Tadmor, II Kings (AB), 137.

[12:4]  ³¹ tn Heb “all the silver which goes up on the heart of a man to bring to the house of the Lord.”

[14:28]  ³² tn Heb “As for the rest of the events of Jeroboam, and all which he did and his strength, [and] how he fought and how he restored Damascus and Hamath to Judah in Israel, are they not written on the scroll of the events of the days of the kings of Israel?” The phrase “to Judah” is probably not original; it may be a scribal addition by a Judahite scribe who was trying to link Jeroboam’s conquests with the earlier achievements of David and Solomon, who ruled in Judah. The Syriac Peshitta has simply “to Israel.” M. Cogan and H. Tadmor (II Kings [AB], 162) offer this proposal, but acknowledge that it is “highly speculative.”

[17:4]  ³³ tn Heb “and the king of Assyria found in Hoshea conspiracy.”

[17:4]  ³⁴ sn For discussion of this name, see HALOT 744 s.v. סוֹא and M. Cogan and H. Tadmor, II Kings (AB), 196.

[17:4]  ³⁵ tn Heb “and bound him in the house of confinement.”

[18:31]  ³⁶ tn Heb “make with me a blessing and come out to me.”

[19:29]  ³⁷ tn At this point the word concerning the king of Assyria (vv. 21-28) ends and the Lord again directly addresses Hezekiah and the people (see v. 20).

[19:29]  ³⁸ tn Heb “and this is your sign.” In this case the אוֹת (’ot), “sign,” is a future confirmation of God’s intervention designated before the actual intervention takes place. For similar “signs” see Exod 3:12 and Isa 7:14-25.

[19:29]  ³⁹ sn This refers to crops that grew up on their own (that is, without cultivation) from the seed planted in past years.

[19:29]  ⁴⁰ tn Heb “and in the second year.”

[19:29]  ⁴¹ tn The four plural imperatival verb forms in v. 29b are used rhetorically. The Lord commands the people to plant, harvest, etc. to emphasize the certainty of restored peace and prosperity. See IBHS 572 §34.4.c.