2 Raja-raja 3:3

3:3 Yet he persisted in ¹  the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them. ² 

2 Raja-raja 23:3

23:3 The king stood by the pillar and renewed ³  the covenant before the Lord, agreeing to follow ⁴  the Lord and to obey his commandments, laws, and rules with all his heart and being, ⁵  by carrying out the terms ⁶  of this covenant recorded on this scroll. All the people agreed to keep the covenant. ⁷ 

2 Raja-raja 17:37

17:37 You must carefully obey at all times the rules, regulations, law, and commandments he wrote down for you. You must not worship other gods.

2 Raja-raja 17:13

17:13 The Lord solemnly warned Israel and Judah through all his prophets and all the seers, “Turn back from your evil ways; obey my commandments and rules that are recorded in the law. I ordered your ancestors to keep this law and sent my servants the prophets to remind you of its demands.” ⁸ 

2 Raja-raja 5:16

5:16 But Elisha ⁹  replied, “As certainly as the Lord lives (whom I serve), ¹⁰  I will take nothing from you.” Naaman ¹¹  insisted that he take it, but he refused.

2 Raja-raja 8:2

8:2 So the woman did as the prophet said. ¹²  She and her family went and lived in the land of the Philistines for seven years.

2 Raja-raja 13:6

13:6 But they did not repudiate ¹³  the sinful ways of the family ¹⁴  of Jeroboam, who encouraged Israel to sin; they continued in those sins. ¹⁵  There was even an Asherah pole ¹⁶  standing in Samaria.

2 Raja-raja 17:15

17:15 They rejected his rules, the covenant he had made with their ancestors, and the laws he had commanded them to obey. ¹⁷  They paid allegiance to ¹⁸  worthless idols, and so became worthless to the Lord. ¹⁹  They copied the practices of the surrounding nations in blatant disregard of the Lord’s command. ²⁰ 

2 Raja-raja 8:1

Elisha Again Helps the Shunammite Woman

8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, ²¹  for the Lord has decreed that a famine will overtake the land for seven years.”

2 Raja-raja 17:24

The King of Assyria Populates Israel with Foreigners

17:24 The king of Assyria brought foreigners ²²  from Babylon, Cuthah, Avva, Hamath, and Sepharvaim and settled them in the cities of Samaria ²³  in place of the Israelites. They took possession of Samaria and lived in its cities.

2 Raja-raja 17:27

17:27 So the king of Assyria ordered, “Take back one of the priests whom you ²⁴  deported from there. He must settle there and teach them the requirements of the God of the land.” ²⁵ 

2 Raja-raja 17:34

17:34 To this very day they observe their earlier practices. They do not worship ²⁶  the Lord; they do not obey the rules, regulations, law, and commandments that the Lord gave ²⁷  the descendants of Jacob, whom he renamed Israel.

2 Raja-raja 11:20

11:20 All the people of the land celebrated, for the city had rest now that they had killed Athaliah with the sword in the royal palace.

2 Raja-raja 25:29-30

25:29 Jehoiachin ²⁸  took off his prison clothes and ate daily in the king’s presence for the rest of his life. 25:30 He was given daily provisions by the king for the rest of his life until the day he died. ²⁹ 

2 Raja-raja 17:28

17:28 So one of the priests whom they had deported from Samaria went back and settled in Bethel. ³⁰  He taught them how to worship ³¹  the Lord.

2 Raja-raja 16:6

16:6 (At that time King Rezin of Syria ³²  recovered Elat for Syria; he drove the Judahites from there. ³³  Syrians ³⁴  arrived in Elat and live there to this very day.)

2 Raja-raja 23:27

23:27 The Lord announced, “I will also spurn Judah, ³⁵  just as I spurned Israel. I will reject this city that I chose – both Jerusalem and the temple, about which I said, “I will live there.” ³⁶ 

2 Raja-raja 18:32

18:32 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey. Then you will live and not die. Don’t listen to Hezekiah, for he is misleading you when he says, “The Lord will rescue us.”

2 Raja-raja 14:5

14:5 When he had secured control of the kingdom, ³⁷  he executed the servants who had assassinated his father. ³⁸ 

2 Raja-raja 17:40

17:40 But they ³⁹  pay no attention; instead they observe their earlier practices.

2 Raja-raja 10:31

10:31 But Jehu did not carefully and wholeheartedly obey the law of the Lord God of Israel. ⁴⁰  He did not repudiate the sins which Jeroboam had encouraged Israel to commit. ⁴¹ 

2 Raja-raja 17:8

17:8 they observed the practices ⁴²  of the nations whom the Lord had driven out from before Israel, and followed the example of the kings of Israel. ⁴³ 

2 Raja-raja 18:6

18:6 He was loyal to ⁴⁴  the Lord and did not abandon him. ⁴⁵  He obeyed the commandments which the Lord had given to ⁴⁶  Moses.

2 Raja-raja 17:29

17:29 But each of these nations made ⁴⁷  its own gods and put them in the shrines on the high places that the people of Samaria ⁴⁸  had made. Each nation did this in the cities where they lived.

2 Raja-raja 8:11

8:11 Elisha ⁴⁹  just stared at him until Hazael became uncomfortable. ⁵⁰  Then the prophet started crying.

2 Raja-raja 17:22

17:22 The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate ⁵¹  them.

2 Raja-raja 24:17

24:17 The king of Babylon made Mattaniah, Jehoiachin’s ⁵²  uncle, king in Jehoiachin’s place. He renamed him Zedekiah.

2 Raja-raja 23:24

23:24 Josiah also got rid of ⁵³  the ritual pits used to conjure up spirits, ⁵⁴  the magicians, personal idols, disgusting images, ⁵⁵  and all the detestable idols that had appeared in the land of Judah and in Jerusalem. In this way he carried out the terms of the law ⁵⁶  recorded on the scroll that Hilkiah the priest had discovered in the Lord’s temple.

2 Raja-raja 15:4

15:4 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.

2 Raja-raja 17:19

17:19 Judah also failed to keep the commandments of the Lord their God; they followed Israel’s example. ⁵⁷ 

2 Raja-raja 21:4

21:4 He built altars in the Lord’s temple, about which the Lord had said, “Jerusalem will be my home.” ⁵⁸ 

2 Raja-raja 21:8

21:8 I will not make Israel again leave the land I gave to their ancestors, ⁵⁹  provided that they carefully obey all I commanded them, the whole law my servant Moses ordered them to obey.”

2 Raja-raja 8:19

8:19 But the Lord was unwilling to destroy Judah. He preserved Judah for the sake of ⁶⁰  his servant David to whom he had promised a perpetual dynasty. ⁶¹ 

2 Raja-raja 15:9

15:9 He did evil in the sight of ⁶²  the Lord, as his ancestors had done. He did not repudiate ⁶³  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Raja-raja 16:5

16:5 At that time King Rezin of Syria and King Pekah son of Remaliah of Israel attacked Jerusalem. ⁶⁴  They besieged Ahaz, ⁶⁵  but were unable to conquer him. ⁶⁶ 

2 Raja-raja 17:16

17:16 They abandoned all the commandments of the Lord their God; they made two metal calves and an Asherah pole, bowed down to all the stars in the sky, ⁶⁷  and worshiped ⁶⁸  Baal.

2 Raja-raja 18:7

18:7 The Lord was with him; he succeeded in all his endeavors. ⁶⁹  He rebelled against the king of Assyria and refused to submit to him. ⁷⁰ 

2 Raja-raja 20:19

20:19 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” ⁷¹  Then he added, ⁷²  “At least there will be peace and stability during my lifetime.” ⁷³ 

2 Raja-raja 23:26

23:26 Yet the Lord’s great anger against Judah did not subside; he was still infuriated by all the things Manasseh had done. ⁷⁴ 

2 Raja-raja 25:22

Gedaliah Appointed Governor

25:22 Now King Nebuchadnezzar of Babylon appointed Gedaliah son of Ahikam, son of Shaphan, as governor over the people whom he allowed to remain in the land of Judah. ⁷⁵ 

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, ⁷⁶  so they broke off the attack ⁷⁷  and returned to their homeland.

2 Raja-raja 13:23

13:23 But the Lord had mercy on them and felt pity for them. ⁷⁸  He extended his favor to them ⁷⁹  because of the promise he had made ⁸⁰  to Abraham, Isaac, and Jacob. He has been unwilling to destroy them or remove them from his presence to this very day. ⁸¹ 

2 Raja-raja 17:26

17:26 The king of Assyria was told, ⁸²  “The nations whom you deported and settled in the cities of Samaria do not know the requirements of the God of the land, so he has sent lions among them. They are killing the people ⁸³  because they do not know the requirements of the God of the land.”

2 Raja-raja 18:14

18:14 King Hezekiah of Judah sent this message to the king of Assyria, who was at Lachish, “I have violated our treaty. ⁸⁴  If you leave, I will do whatever you demand.” ⁸⁵  So the king of Assyria demanded that King Hezekiah of Judah pay three hundred talents ⁸⁶  of silver and thirty talents of gold.

2 Raja-raja 18:27

18:27 But the chief adviser said to them, “My master did not send me to speak these words only to your master and to you. ⁸⁷  His message is also for the men who sit on the wall, for they will eat their own excrement and drink their own urine along with you.” ⁸⁸ 

2 Raja-raja 19:25

19:25 ⁸⁹ Certainly you must have heard! ⁹⁰ 

Long ago I worked it out,

In ancient times I planned ⁹¹  it;

and now I am bringing it to pass.

The plan is this:

Fortified cities will crash

into heaps of ruins. ⁹² 

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. ⁹³ 

2 Raja-raja 23:35

23:35 Jehoiakim paid Pharaoh the required amount of silver and gold, but to meet Pharaoh’s demands Jehoiakim had to tax the land. He collected an assessed amount from each man among the people of the land in order to pay Pharaoh Necho. ⁹⁴ 

2 Raja-raja 25:23

25:23 All of the officers of the Judahite army ⁹⁵  and their troops heard that the king of Babylon had appointed Gedaliah to govern. So they came to Gedaliah at Mizpah. The officers who came were Ishmael son of Nethaniah, Johanan son of Kareah, Seraiah son of Tanhumeth the Netophathite, and Jaazaniah son of the Maacathite.

[3:3]  ¹ tn Heb “held tight,” or “clung to.”

[3:3]  ² tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.”

[23:3]  ³ tn Heb “cut,” that is, “made, agreed to.”

[23:3]  ⁴ tn Heb “walk after.”

[23:3]  ⁵ tn Or “soul.”

[23:3]  ⁶ tn Heb “words.”

[23:3]  ⁷ tn Heb “stood in the covenant.”

[17:13]  ⁸ tn Heb “obey my commandments and rules according to all the law which I commanded your fathers and which I sent to you by the hand of my servants the prophets.”

[5:16]  ⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:16]  ¹⁰ tn Heb “before whom I stand.”

[5:16]  ¹¹ tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

[8:2]  ¹² tn Heb “and the woman got up and did according to the word of the man of God.”

[13:6]  ¹³ tn Heb “they did not turn away from.”

[13:6]  ¹⁴ tn Heb “house.”

[13:6]  ¹⁵ tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכּוּ, halÿku). Note that a vav immediately follows (on the form וְגַם, vÿgam).

[13:6]  ¹⁶ tn Or “an image of Asherah”; ASV, NASB “the Asherah”; NCV “the Asherah idol.”

[13:6]  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).

[17:15]  ¹⁷ tn Or “and his warnings he had given them.”

[17:15]  ¹⁸ tn Heb “They went [or, ‘followed’] after.” This idiom probably does not mean much if translated literally. It is found most often in Deuteronomy or in literature related to the covenant. It refers in the first instance to loyalty to God and to His covenant or His commandments (1 Kgs 14:8; 2 Chr 34:31) with the metaphor of a path or way underlying it (Deut 11:28; 28:14). To “follow other gods” was to abandon this way and this loyalty (to “abandon” or “forget” God, Judg 2:12; Hos 2:13) and to follow the customs or religious traditions of the pagan nations (2 Kgs 17:15). The classic text on “following” God or another god is 1 Kgs 18:18, 21 where Elijah taunts the people with “halting between two opinions” whether the Lord was the true God or Baal was. The idiom is often found followed by “to serve and to worship” or “they served and worshiped” such and such a god or entity (Jer 8:2; 11:10; 13:10; 16:11; 25:6; 35:15).

[17:15]  ¹⁹ tn Heb “they followed after the worthless thing/things and became worthless.” The words “to the Lord” are not in the Hebrew text but are implicit from the context. There is an obvious wordplay on the verb “became worthless” and the noun “worthless thing”, which is probably to be understood collectively and to refer to idols as it does in Jer 8:19; 10:8; 14:22; Jonah 2:8.

[17:15]  ²⁰ tn Heb “and [they walked] after the nations which were around them, concerning which the Lord commanded them not to do like them.”

[8:1]  ²¹ tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”

[17:24]  ²² tn The object is supplied in the translation.

[17:24]  ²³ sn In vv. 24-29 Samaria stands for the entire northern kingdom of Israel.

[17:27]  ²⁴ tc The second plural subject may refer to the leaders of the Assyrian army. However, some prefer to read “whom I deported,” changing the verb to a first person singular form with a third masculine plural pronominal suffix. This reading has some support from Hebrew, Greek, and Aramaic witnesses.

[17:27]  ²⁵ tc Heb “and let them go and let them live there, and let him teach them the requirements of the God of the land.” The two plural verbs seem inconsistent with the preceding and following contexts, where only one priest is sent back to Samaria. The singular has the support of Greek, Syriac, and Latin witnesses.

[17:34]  ²⁶ tn Heb “fear.”

[17:34]  ²⁷ tn Heb “commanded.”

[25:29]  ²⁸ tn Heb “he”; the referent (Jehoiachin) has been specified in the translation for clarity.

[25:30]  ²⁹ tc The words “until the day he died” do not appear in the MT, but they are included in the parallel passage in Jer 52:34. Probably they have been accidentally omitted by homoioteleuton. A scribe’s eye jumped from the final vav (ו) on בְּיוֹמוֹ (bÿyomo), “in his day,” to the final vav (ו) on מוֹתוֹ (moto), “his death,” leaving out the intervening words.

[17:28]  ³⁰ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[17:28]  ³¹ tn Heb “fear.”

[16:6]  ³² tc Some prefer to read “the king of Edom” and “for Edom” here. The names Syria (Heb “Aram,” אֲרָם, ’aram) and Edom (אֱדֹם, ’edom) are easily confused in the Hebrew consonantal script.

[16:6]  ³³ tn Heb “from Elat.”

[16:6]  ³⁴ tc The consonantal text (Kethib), supported by many medieval Hebrew mss, the Syriac version, and some mss of the Targum and Vulgate, read “Syrians” (Heb “Arameans”). The marginal reading (Qere), supported by the LXX, Targums, and Vulgate, reads “Edomites.”

[23:27]  ³⁵ tn Heb “Also Judah I will turn away from my face.”

[23:27]  ³⁶ tn Heb “My name will be there.”

[14:5]  ³⁷ tn Heb “when the kingdom was secure in his hand.”

[14:5]  ³⁸ tn Heb “he struck down his servants, the ones who had struck down the king, his father.”

[17:40]  ³⁹ sn This refers to the foreigners whom the king of Assyria settled in the land (see v. 35a).

[10:31]  ⁴⁰ tn Heb “But Jehu was not careful to walk in the law of the Lord God of Israel with all his heart.”

[10:31]  ⁴¹ tn Heb “He did not turn aside from the sins of Jeroboam which he caused Israel to commit.”

[17:8]  ⁴² tn Heb “walked in the customs.”

[17:8]  ⁴³ tn Heb “and [the practices of] the kings of Israel which they did.”

[18:6]  ⁴⁴ tn Heb “he hugged.”

[18:6]  ⁴⁵ tn Heb “and did not turn aside from after him.”

[18:6]  ⁴⁶ tn Heb “had commanded.”

[17:29]  ⁴⁷ sn The verb “make” refers to the production of idols. See M. Cogan and H. Tadmor, II Kings (AB), 210-11.

[17:29]  ⁴⁸ tn Heb “Samaritans.” This refers to the Israelites who had been deported from the land.

[8:11]  ⁴⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[8:11]  ⁵⁰ tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”

[17:22]  ⁵¹ tn Heb “turn away from.”

[24:17]  ⁵² tn Heb “his.”

[23:24]  ⁵³ tn Here בִּעֵר (bi’er) is not the well attested verb “burn,” but the less common homonym meaning “devastate, sweep away, remove.” See HALOT 146 s.v. בער.

[23:24]  ⁵⁴ sn See the note at 2 Kgs 21:6.

[23:24]  ⁵⁵ sn See the note at 1 Kgs 15:12.

[23:24]  ⁵⁶ tn Heb “carrying out the words of the law.”

[17:19]  ⁵⁷ tn Heb “they walked in the practices of Israel which they did.”

[21:4]  ⁵⁸ tn Heb “In Jerusalem I will place my name.”

[21:8]  ⁵⁹ tn Heb “I will not again make the feet of Israel wander from the land which I gave to their fathers.”

[8:19]  ⁶⁰ tn The Hebrew has only one sentence, “and the Lord was unwilling to destroy Judah for the sake of.” The translation divides it for the sake of clarity.

[8:19]  ⁶¹ tn Heb “just as he had promised to give him and his sons a lamp all the days.” The metaphorical “lamp” symbolizes the Davidic dynasty; this is reflected in the translation.

[15:9]  ⁶² tn Heb “in the eyes of.”

[15:9]  ⁶³ tn Heb “turn away from.”

[16:5]  ⁶⁴ tn Heb “went up to Jerusalem for battle.”

[16:5]  ⁶⁵ tn That is, Jerusalem, Ahaz’s capital city.

[16:5]  ⁶⁶ tn Heb “they were unable to fight.” The object must be supplied from the preceding sentence. Elsewhere when the Niphal infinitive of לָחָם (lakham) follows the verb יָכֹל (yakhol), the infinitive appears to have the force of “prevail against.” See Num 22:11; 1 Sam 17:9; and the parallel passage in Isa 7:1.

[17:16]  ⁶⁷ tn The phrase כָל צְבָא הַשָּׁמַיִם (khol tsÿva’ hashamayim), traditionally translated “all the host of heaven,” refers to the heavenly lights, including stars and planets. In 1 Kgs 22:19 these heavenly bodies are pictured as members of the Lord’s royal court or assembly, but many other texts view them as the illegitimate objects of pagan and Israelite worship.

[17:16]  ⁶⁸ tn Or “served.”

[18:7]  ⁶⁹ tn Heb “in all which he went out [to do], he was successful.”

[18:7]  ⁷⁰ tn Heb “and did not serve him.”

[20:19]  ⁷¹ tn Heb “good.”

[20:19]  ⁷² tn Heb “and he said.” Many English versions translate, “for he thought.” The verb אָמַר (’amar), “say,” is sometimes used of what one thinks (that is, says to oneself). Cf. NAB, NASB, NIV, NRSV, NLT.

[20:19]  ⁷³ tn Heb “Is it not [true] there will be peace and stability in my days?” The rhetorical question expects the answer, “Yes, there will be peace and stability.”

[23:26]  ⁷⁴ tn Heb “Yet the Lord did not turn away from the fury of his great anger, which raged against Judah, on account of all the infuriating things by which Manasseh had made him angry.”

[25:22]  ⁷⁵ tn Heb “And the people who were left in the land of Judah, whom Nebuchadnezzar king of Babylon left, he appointed over them Gedaliah son of Ahikam, son of Shaphan.”

[3:27]  ⁷⁶ 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]  ⁷⁷ tn Heb “they departed from him.”

[13:23]  ⁷⁸ tn Or “showed them compassion.”

[13:23]  ⁷⁹ tn Heb “he turned to them.”

[13:23]  ⁸⁰ tn Heb “because of his covenant with.”

[13:23]  ⁸¹ tn Heb “until now.”

[17:26]  ⁸² tn Heb “and they said to the king of Assyria, saying.” The plural subject of the verb is indefinite.

[17:26]  ⁸³ tn Heb “Look they are killing them.”

[18:14]  ⁸⁴ tn Or “I have done wrong.”

[18:14]  ⁸⁵ tn Heb “Return from upon me; what you place upon me, I will carry.”

[18:14]  ⁸⁶ tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 22,500 pounds of silver and 2,250 pounds of gold.

[18:27]  ⁸⁷ tn Heb “To your master and to you did my master send me to speak these words?” The rhetorical question expects a negative answer.

[18:27]  ⁸⁸ tn Heb “[Is it] not [also] to the men…?” The rhetorical question expects the answer, “Yes, it is.”

[18:27]  sn The chief adviser alludes to the horrible reality of siege warfare, when the starving people in the besieged city would resort to eating and drinking anything to stay alive.

[19:25]  ⁸⁹ tn Having quoted the Assyrian king’s arrogant words in vv. 23-24, the Lord now speaks to the king.

[19:25]  ⁹⁰ tn Heb “Have you not heard?” The rhetorical question expresses the Lord’s amazement that anyone might be ignorant of what he is about to say.

[19:25]  ⁹¹ tn Heb “formed.”

[19:25]  ⁹² tn Heb “and it is to cause to crash into heaps of ruins fortified cities.” The subject of the third feminine singular verb תְּהִי (tÿhi) is the implied plan, referred to in the preceding lines with third feminine singular pronominal suffixes.

[21:7]  ⁹³ 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”).”

[23:35]  ⁹⁴ tn Heb “And the silver and the gold Jehoiakim gave to Pharaoh, but he taxed the land to give the silver at the command of Pharaoh, [from] each according to his tax he collected the silver and the gold, from the people of the land, to give to Pharaoh Necho.”

[25:23]  ⁹⁵ tn Heb “of the army.” The word “Judahite” has been supplied in the translation for clarity.