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 4:38

Elisha Makes a Meal Edible

4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him ³  and he told his servant, “Put the big pot on the fire ⁴  and boil some stew for the prophets.” ⁵ 

2 Raja-raja 11:15

11:15 Jehoiada the priest ordered the officers of the units of hundreds, who were in charge of the army, ⁶  “Bring her outside the temple to the guards. ⁷  Put the sword to anyone who follows her.” The priest gave this order because he had decided she should not be executed in the Lord’s temple. ⁸ 

2 Raja-raja 16:10

16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. ⁹  King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. ¹⁰ 

2 Raja-raja 18:4

18:4 He eliminated the high places, smashed the sacred pillars to bits, and cut down the Asherah pole. ¹¹  He also demolished the bronze serpent that Moses had made, for up to that time ¹²  the Israelites had been offering incense to it; it was called Nehushtan. ¹³ 

[3:27]  ¹ tn Heb “there was great anger against Israel.”

[3:27]  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.

[3:27]  ² tn Heb “they departed from him.”

[4:38]  ³ tn Heb “the sons of the prophets were sitting before him.”

[4:38]  ⁴ tn The words “the fire” are added for clarification.

[4:38]  ⁵ tn Heb “sons of the prophets.”

[11:15]  ⁶ tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.

[11:15]  ⁷ tn Heb “ranks.”

[11:15]  ⁸ tn Heb “for the priest had said, ‘Let her not be put to death in the house of the Lord.’”

[16:10]  ⁹ tn Heb “in Damascus.”

[16:10]  ¹⁰ tn Heb “the likeness of the altar and its pattern for all its work.”

[18:4]  ¹¹ tn The term is singular in the MT but plural in the LXX and other ancient versions. It is also possible to regard the singular as a collective singular, especially in the context of other plural items.

[18:4]  sn Asherah was a leading deity of the Canaanite pantheon, wife/sister of El and goddess of fertility. She was commonly worshiped at shrines in or near groves of evergreen trees, or, failing that, at places marked by wooden poles. These were to be burned or cut down (Deut 12:3; 16:21; Judg 6:25, 28, 30; 2 Kgs 18:4).

[18:4]  ¹² tn Heb “until those days.”

[18:4]  ¹³ tn In Hebrew the name sounds like the phrase נְחַשׁ הַנְּחֹשֶׁת (nÿkhash hannÿkhoshet), “bronze serpent.”