2 Raja-raja 15:38

15:38 Jotham passed away ¹  and was buried with his ancestors in the city of his ancestor David. His son Ahaz replaced him as king.

2 Raja-raja 15:2

15:2 He was sixteen years old when he began to reign, and he reigned for fifty-two years in Jerusalem. ²  His mother’s name was Jecholiah, who was from Jerusalem.

2 Raja-raja 1:1-4

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ³  1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria ⁴  and was injured. He sent messengers with these orders, ⁵  “Go, ask ⁶  Baal Zebub, ⁷  the god of Ekron, if I will survive this injury.”

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. ⁸  1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.

Yesaya 1:1

Heading

1:1 Here is the message about Judah and Jerusalem ⁹  that was revealed to Isaiah son of Amoz during the time when Uzziah, Jotham, Ahaz, and Hezekiah reigned over Judah. ¹⁰ 

Yesaya 7:1

Ahaz Receives a Sign

7:1 During ¹¹  the reign of Ahaz son of Jotham, son of Uzziah, king of Judah, King Rezin of Syria and King Pekah son of Remaliah of Israel marched up to Jerusalem ¹²  to do battle, but they were unable to prevail against it. ¹³ 

Hosea 1:1

Superscription

1:1 ¹⁴ This is the word of the Lord which was revealed to Hosea ¹⁵  son of Beeri during the time when ¹⁶  Uzziah, Jotham, Ahaz, and Hezekiah ruled Judah, ¹⁷  and during the time when Jeroboam son of Joash ¹⁸  ruled Israel. ¹⁹ 

Mikha 1:1

Introduction

1:1 This is the prophetic message that the Lord gave to ²⁰  Micah of Moresheth. He delivered this message ²¹  during the reigns of ²²  Jotham, Ahaz, and Hezekiah, kings of Judah. The prophecies pertain to ²³  Samaria ²⁴  and Jerusalem. ²⁵ 

[15:38]  ¹ tn Heb “lay down with his fathers.”

[15:2]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ³ sn This statement may fit better with the final paragraph of 1 Kgs 22.

[1:2]  ⁴ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:2]  ⁵ tn Heb “and he sent messengers and said to them.”

[1:2]  ⁶ tn That is, “seek an oracle from.”

[1:2]  ⁷ sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.

[1:3]  ⁸ 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.

[1:1]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:1]  ¹⁰ tn Heb “The vision of Isaiah son of Amoz, which he saw concerning Judah and Jerusalem, in the days of Uzziah, Jotham, Ahaz, [and] Hezekiah, kings of Judah.”

[1:1]  sn Isaiah’s prophetic career probably began in the final year of Uzziah’s reign (ca. 740 b.c., see Isa 6:1) and extended into the later years of Hezekiah’s reign, which ended in 686 b.c.

[7:1]  ¹¹ tn The verb that introduces this verse serves as a discourse particle and is untranslated; see note on “in the future” in 2:2.

[7:1]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:1]  ¹³ tn Or perhaps, “but they were unable to attack it.” This statement sounds like a summary of the whole campaign. The following context explains why they were unable to defeat the southern kingdom. The parallel passage (2 Kgs 16:5; cf. Num 22:11; 1 Sam 17:9 for a similar construction) affirms that Syria and Israel besieged Ahaz. Consequently, the statement that “they were not able to battle against them” must refer to the inability to conquer Ahaz.

[1:1]  ¹⁴ tc The textual problems in Hosea are virtually unparalleled in the OT. The Masoretic Text (MT), represented by the Leningrad Codex (c. a.d. 1008), which served as the basis for both BHK and BHS, and the Aleppo Codex (c. a.d. 952), are textually corrupt by all accounts and have a multitude of scribal errors. Many medieval Masoretic mss preserve textual variants that differ from the Leningrad and Aleppo Codices. The Qumran materials (4QXII^c,d,g) contain numerous textual variants that differ from the MT; unfortunately, these texts are quite fragmentary (frequently in the very place that an important textual problem appears). The textual tradition and translation quality of the LXX and the early Greek recensions (Aquila, Symmachus, Theodotion) is mixed; in some places they are inferior to the MT but in other places they preserve a better reading. The textual apparatus of BHK and BHS contains many proposed emendations based on the ancient versions (Greek, Syriac, Latin, Aramaic) that often appear to be superior readings than what is preserved in the MT. In numerous cases, the MT readings are so difficult morphologically, syntactically, and contextually that conservative conjectural emendations are necessary to make sense of the text. Most major English versions (e.g., KJV, ASV, RSV, NEB, NAB, NASB, NIV, TEV, NKJV, NJPS, NJB, NRSV, REB, NCV, CEV, NLT) adopt (either occasionally or frequently) textual variants reflected in the versions and occasionally adopt conservative conjectural emendations proposed in BHK and/or BHS. However, many of the textual problems in Hosea are so difficult that the English versions frequently are split among themselves. With this in mind, the present translation of Hosea must necessarily be viewed as only preliminary. Further work on the text and translation of Hosea is needed, not only in terms of the NET Bible but in Hosea studies in general. The text of Hosea should be better clarified when the Hebrew Old Testament Text Project completes work on the book of Hosea. For further study of textual problems in Hosea, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:228-71.

[1:1]  ¹⁵ tn Heb “The word of the Lord which was to Hosea.” The words “This is” are supplied in the translation for stylistic reasons.

[1:1]  ¹⁶ tn Heb “in the days of” (again later in this verse). Cf. NASB “during the days of”; NIV “during the reigns of”; NLT “during the years when.”

[1:1]  ¹⁷ tn Heb “Uzziah, Jotham, Ahaz, Hezekiah, kings of Judah.”

[1:1]  ¹⁸ sn Joash is a variation of the name Jehoash. Some English versions use “Jehoash” here (e.g., NIV, NCV, TEV, NLT).

[1:1]  ¹⁹ tn Heb “Jeroboam son of Joash, king of Israel.”

[1:1]  ²⁰ tn Heb “The word of the Lord which came to.”

[1:1]  ²¹ tn The words “he delivered this message” are not in the Hebrew text, but are supplied in the translation for clarification.

[1:1]  ²² tn Heb “in the days of” (so KJV, NASB, NRSV).

[1:1]  ²³ tn Heb “which he saw concerning.”

[1:1]  ²⁴ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:1]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.