2 Raja-raja 2:22

2:22 The water has been pure to this very day, just as Elisha prophesied. ¹ 

2 Raja-raja 4:12

4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” ²  So he did so and she came to him. ³ 

2 Raja-raja 10:15

10:15 When he left there, he met ⁴  Jehonadab, son of Rekab, who had been looking for him. ⁵  Jehu greeted him and asked, ⁶  “Are you as committed to me as I am to you?” ⁷  Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” ⁸  So he offered his hand and Jehu ⁹  pulled him up into the chariot.

2 Raja-raja 16:12

16:12 When the king arrived back from Damascus and ¹⁰  saw the altar, he approached it ¹¹  and offered a sacrifice on it. ¹² 

2 Raja-raja 17:5

17:5 The king of Assyria marched through ¹³  the whole land. He attacked Samaria and besieged it for three years.

2 Raja-raja 24:10

24:10 At that time the generals ¹⁴  of King Nebuchadnezzar of Babylon marched to Jerusalem and besieged the city. ¹⁵ 

[2:22]  ¹ tn Heb “according to the word of Elisha which he spoke.”

[4:12]  ² tn Heb “Call for this Shunammite woman.”

[4:12]  ³ tn Heb “and he called for her and she stood before him.”

[10:15]  ⁴ tn Heb “found.”

[10:15]  ⁵ tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”

[10:15]  ⁶ tn Heb “and he blessed him and said to him.”

[10:15]  ⁷ tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”

[10:15]  ⁸ tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.

[10:15]  ⁹ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[16:12]  ¹⁰ tn Heb “and the king.”

[16:12]  ¹¹ tn Heb “the altar.”

[16:12]  ¹² tn Or “ascended it.”

[17:5]  ¹³ tn Heb “went up against.”

[24:10]  ¹⁴ tn Heb “servants.”

[24:10]  ¹⁵ tn Heb “went up [to] Jerusalem and the city entered into siege.”