2 Raja-raja 1:13

1:13 The king ¹  sent a third captain and his fifty soldiers. This third captain went up and fell ²  on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours.

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, ³  so they broke off the attack ⁴  and returned to their homeland.

2 Raja-raja 17:21

17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. ⁵  Jeroboam drove Israel away ⁶  from the Lord and encouraged them to commit a serious sin. ⁷ 

[1:13]  ¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:13]  ² tn Heb “went up and approached and kneeled.”

[3:27]  ³ 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]  ⁴ tn Heb “they departed from him.”

[17:21]  ⁵ tn Heb “and they made Jeroboam son of Nebat king.”

[17:21]  ⁶ tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”

[17:21]  ⁷ tn Heb “a great sin.”