2 Raja-raja 18:5

18:5 He trusted in the Lord God of Israel; in this regard there was none like him among the kings of Judah either before or after. ¹ 

2 Raja-raja 18:22

18:22 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar in Jerusalem.’

2 Raja-raja 18:1

Hezekiah Becomes King of Judah

18:1 In the third year of the reign of Israel’s King Hoshea son of Elah, Ahaz’s son Hezekiah became king over Judah.

2 Raja-raja 5:20

5:20 Gehazi, the prophet Elisha’s servant, thought, ²  “Look, my master did not accept what this Syrian Naaman offered him. ³  As certainly as the Lord lives, I will run after him and accept something from him.”

2 Raja-raja 5:2

5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife.

2 Raja-raja 16:7-9

16:7 Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, “I am your servant and your dependent. ⁴  March up and rescue me from the power ⁵  of the king of Syria and the king of Israel, who have attacked ⁶  me.” 16:8 Then Ahaz took the silver and gold that were ⁷  in the Lord’s temple and in the treasuries of the royal palace and sent it as tribute ⁸  to the king of Assyria. 16:9 The king of Assyria responded favorably to his request; ⁹  he ¹⁰  attacked Damascus and captured it. He deported the people ¹¹  to Kir and executed Rezin.

2 Raja-raja 1:7-8

1:7 The king ¹²  asked them, “Describe the appearance ¹³  of this man who came up to meet you and told you these things.” 1:8 They replied, ¹⁴  “He was a hairy man ¹⁵  and had a leather belt ¹⁶  tied around his waist.” The king ¹⁷  said, “He is Elijah the Tishbite.”

Mazmur 22:4-5

22:4 In you our ancestors ¹⁸  trusted;

they trusted in you ¹⁹  and you rescued them.

22:5 To you they cried out, and they were saved;

in you they trusted and they were not disappointed. ²⁰ 

Mazmur 42:5

42:5 Why are you depressed, ²¹  O my soul? ²² 

Why are you upset? ²³ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ²⁴ 

Mazmur 42:10-11

42:10 My enemies’ taunts cut into me to the bone, ²⁵ 

as they say to me all day long, “Where is your God?” ²⁶ 

42:11 Why are you depressed, ²⁷  O my soul? ²⁸ 

Why are you upset? ²⁹ 

Wait for God!

For I will again give thanks

to my God for his saving intervention. ³⁰ 

[18:5]  ¹ tn Heb “and after him there was none like him among all the kings of Judah, and those who were before him.”

[5:20]  ² tn Heb “said” (i.e., to himself).

[5:20]  ³ tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”

[16:7]  ⁴ tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-pileser’s subject.

[16:7]  ⁵ tn Heb “hand, palm.”

[16:7]  ⁶ tn Heb “who have arisen against.”

[16:8]  ⁷ tn Heb “that was found.”

[16:8]  ⁸ tn Or “bribe money.”

[16:9]  ⁹ tn Heb “listened to him.”

[16:9]  ¹⁰ tn Heb “the king of Assyria.”

[16:9]  ¹¹ tn Heb “it.”

[1:7]  ¹² tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:7]  ¹³ tn Heb “What was the manner…?”

[1:8]  ¹⁴ tn Heb “said to him.”

[1:8]  ¹⁵ tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).

[1:8]  ¹⁶ tn Heb “belt of skin” (i.e., one made from animal hide).

[1:8]  ¹⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[22:4]  ¹⁸ tn Heb “fathers.”

[22:4]  ¹⁹ tn The words “in you” are supplied in the translation. They are understood by ellipsis (see the preceding line).

[22:5]  ²⁰ tn Or “were not ashamed.”

[42:5]  ²¹ tn Heb “Why do you bow down?”

[42:5]  ²² sn For poetic effect the psalmist addresses his soul, or inner self.

[42:5]  ²³ tn Heb “and [why] are you in turmoil upon me?” The prefixed verbal form with vav (ו) consecutive here carries on the descriptive present nuance of the preceding imperfect. See GKC 329 §111.t.

[42:5]  ²⁴ tc Heb “for again I will give him thanks, the saving acts of his face.” The verse division in the Hebrew text is incorrect. אֱלֹהַי (’elohay, “my God”) at the beginning of v. 7 belongs with the end of v. 6 (see the corresponding refrains in 42:11 and 43:5, both of which end with “my God” after “saving acts of my face”). The Hebrew term פָּנָיו (panayv, “his face”) should be emended to פְּנֵי (pÿney, “face of”). The emended text reads, “[for] the saving acts of the face of my God,” that is, the saving acts associated with God’s presence/intervention.

[42:10]  ²⁵ tc Heb “with a shattering in my bones my enemies taunt me.” A few medieval Hebrew mss and Symmachus’ Greek version read “like” instead of “with.”

[42:10]  ²⁶ sn “Where is your God?” The enemies ask this same question in v. 3.

[42:11]  ²⁷ tn Heb “Why do you bow down?”

[42:11]  ²⁸ sn For poetic effect the psalmist addresses his soul, or inner self.

[42:11]  ²⁹ tn Heb “and why are you in turmoil upon me?”

[42:11]  ³⁰ tc Heb “for again I will give him thanks, the saving acts of my face and my God.” The last line should be emended to read יְשׁוּעֹת פְנֵי אֱלֹהָי (yÿshu’ot fÿney ’elohay, “[for] the saving acts of the face of my God”), that is, the saving acts associated with God’s presence/intervention. This refrain is almost identical to the one in v. 5. See also Ps 43:5.