2 Raja-raja 3:27

3:27 So he took his firstborn son, who was to succeed him as king, and offered him up as a burnt sacrifice on the wall. There was an outburst of divine anger against Israel, ¹  so they broke off the attack ²  and returned to their homeland.

2 Raja-raja 7:13

7:13 One of his advisers replied, “Pick some men and have them take five of the horses that are left in the city. (Even if they are killed, their fate will be no different than that of all the Israelite people – we’re all going to die!) ³  Let’s send them out so we can know for sure what’s going on.” ⁴ 

2 Raja-raja 7:17

7:17 Now the king had placed the officer who was his right-hand man ⁵  at the city gate. When the people rushed out, they trampled him to death in the gate. ⁶  This fulfilled the prophet’s word which he had spoken when the king tried to arrest him. ⁷ 

2 Raja-raja 8:12

8:12 Hazael asked, “Why are you crying, my master?” He replied, “Because I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.”

2 Raja-raja 21:7

21:7 He put an idol of Asherah he had made in the temple, about which the Lord had said to David and to his son Solomon, “This temple in Jerusalem, which I have chosen out of all the tribes of Israel, will be my permanent home. ⁸ 

¹ tn Heb “there was great anger against Israel.”

sn The meaning of this statement is uncertain, for the subject of the anger is not indicated. Except for two relatively late texts, the noun קֶצֶף (qetsef) refers to an outburst of divine anger. But it seems unlikely the Lord would be angry with Israel, for he placed his stamp of approval on the campaign (vv. 16-19). D. N. Freedman suggests the narrator, who obviously has a bias against the Omride dynasty, included this observation to show that the Lord would not allow the Israelite king to “have an undiluted victory” (as quoted in M. Cogan and H. Tadmor, II Kings [AB], 52, n. 8). Some suggest that the original source identified Chemosh the Moabite god as the subject and that his name was later suppressed by a conscientious scribe, but this proposal raises more questions than it answers. For a discussion of various views, see M. Cogan and H. Tadmor, II Kings (AB), 47-48, 51-52.

² tn Heb “they departed from him.”

³ tn Heb “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that remain in it. Look, they are like all the people of Israel that have come to an end.” The MT is dittographic here; the words “that remain in it. Look they are like all the people of Israel” have been accidentally repeated. The original text read, “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that have come to an end.”

⁴ tn Heb “and let us send so we might see.”

⁵ tn Heb “the officer on whose hand he leans.”

⁶ tn Heb “and the people trampled him in the gate and he died.”

⁷ tn Heb “just as the man of God had spoken, [the word] which he spoke when the king came down to him.”

⁸ tn Heb “In this house and in Jerusalem, which I chose from all the tribes of Israel, I will place my name perpetually (or perhaps “forever”).”