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 4:13

4:13 Elisha said to Gehazi, ³  “Tell her, ‘Look, you have treated us with such great respect. ⁴  What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” ⁵ 

2 Raja-raja 5:1

Elisha Heals a Syrian General

5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, ⁶  for through him the Lord had given Syria military victories. But this great warrior had a skin disease. ⁷ 

2 Raja-raja 5:22-23

5:22 He answered, “Everything is fine. ⁸  My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. ⁹  Please give them a talent ¹⁰  of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. ¹¹  He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi. ¹² 

2 Raja-raja 9:21

9:21 Jehoram ordered, “Hitch up my chariot.” ¹³  When his chariot had been hitched up, ¹⁴  King Jehoram of Israel and King Ahaziah of Judah went out in their respective chariots ¹⁵  to meet Jehu. They met up with him ¹⁶  in the plot of land that had once belonged to Naboth of Jezreel.

2 Raja-raja 11:2

11:2 So Jehosheba, the daughter of King Joram and sister of Ahaziah, took Ahaziah’s son Joash and sneaked ¹⁷  him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. ¹⁸  So he was hidden from Athaliah and escaped execution. ¹⁹ 

2 Raja-raja 16:7

16:7 Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, “I am your servant and your dependent. ²⁰  March up and rescue me from the power ²¹  of the king of Syria and the king of Israel, who have attacked ²²  me.”

2 Raja-raja 18:17

18:17 The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser ²³  from Lachish to King Hezekiah in Jerusalem, ²⁴  along with a large army. They went up and arrived at Jerusalem. They went ²⁵  and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ²⁶ 

2 Raja-raja 22:9

22:9 Shaphan the scribe went to the king and reported, ²⁷  “Your servants melted down the silver in the temple ²⁸  and handed it over to the construction foremen assigned to the Lord’s temple.”

2 Raja-raja 25:19

25:19 From the city he took a eunuch who was in charge of the soldiers, five ²⁹  of the king’s advisers ³⁰  who were discovered in the city, an official army secretary who drafted citizens ³¹  for military service, and sixty citizens from the people of the land who were discovered in the city.

[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.”

[4:13]  ³ tn Heb “he said to him.”

[4:13]  ⁴ tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.

[4:13]  ⁵ tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.

[5:1]  ⁶ tn Heb “was a great man before his master and lifted up with respect to the face.”

[5:1]  ⁷ tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.

[5:22]  ⁸ tn Heb “peace.”

[5:22]  ⁹ tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

[5:22]  ¹⁰ 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 75 pounds of silver (cf. NCV, NLT, CEV).

[5:23]  ¹¹ tn Heb “Be resolved and accept two talents.”

[5:23]  ¹² tn Heb “before him.”

[9:21]  ¹³ tn The words “my chariot” are added for clarification.

[9:21]  ¹⁴ tn Heb “and he hitched up his chariot.”

[9:21]  ¹⁵ tn Heb “each in his chariot and they went out.”

[9:21]  ¹⁶ tn Heb “they found him.”

[11:2]  ¹⁷ tn Heb “stole.”

[11:2]  ¹⁸ tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years.

[11:2]  ¹⁹ tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.

[16:7]  ²⁰ tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-pileser’s subject.

[16:7]  ²¹ tn Heb “hand, palm.”

[16:7]  ²² tn Heb “who have arisen against.”

[18:17]  ²³ sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[18:17]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:17]  ²⁵ tn Heb “and they went up and came.”

[18:17]  ²⁶ tn Heb “the field of the washer.”

[22:9]  ²⁷ tn Heb “returned the king a word and said.”

[22:9]  ²⁸ tn Heb “that was found in the house.”

[25:19]  ²⁹ tn The parallel passage in Jer 52:25 has “seven.”

[25:19]  ³⁰ tn Heb “five seers of the king’s face.”

[25:19]  ³¹ tn Heb “the people of the land.”