2 Raja-raja 1:3

1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. ¹ 

2 Raja-raja 5:8

5:8 When Elisha the prophet ²  heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him ³  to me so he may know there is a prophet in Israel.”

2 Raja-raja 5:15

5:15 He and his entire entourage returned to the prophet. Naaman ⁴  came and stood before him. He said, “For sure ⁵  I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.”

2 Raja-raja 6:12

6:12 One of his advisers said, “No, my master, O king. The prophet Elisha who lives in Israel keeps telling the king of Israel the things you say in your bedroom.”

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. ⁶ 

2 Raja-raja 17:13

17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” ⁷ 

[1:3]  ¹ tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.

[5:8]  ² tn Heb “man of God” (also in vv. 15, 20).

[5:8]  ³ tn Heb “Let him come.”

[5:15]  ⁴ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[5:15]  ⁵ tn Heb “look.”

[14:28]  ⁶ 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.”

[17:13]  ⁷ tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”