2 Raja-raja 4:26

4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, ¹  “Everything’s fine.”

2 Raja-raja 5:19

5:19 Elisha ²  said to him, “Go in peace.”

When he had gone a short distance, ³ 

2 Raja-raja 19:34

19:34 I will shield this city and rescue it for the sake of my reputation and because of my promise to David my servant.’” ⁴ 

2 Raja-raja 7:7

7:7 So they got up and fled at dusk, leaving behind their tents, horses, and donkeys. They left the camp as it was and ran for their lives.

2 Raja-raja 19:19

19:19 Now, O Lord our God, rescue us from his power, so that all the kingdoms of the earth will know that you, Lord, are the only God.”

2 Raja-raja 13:5

13:5 The Lord provided a deliverer ⁵  for Israel and they were freed from Syria’s power. ⁶  The Israelites once more lived in security. ⁷ 

2 Raja-raja 16:7

16:7 Ahaz sent messengers to King Tiglath-pileser of Assyria, saying, “I am your servant and your dependent. ⁸  March up and rescue me from the power ⁹  of the king of Syria and the king of Israel, who have attacked ¹⁰  me.”

2 Raja-raja 20:6

20:6 I will add fifteen years to your life and rescue you and this city from the king of Assyria. I will shield this city for the sake of my reputation and because of my promise to David my servant.”’” ¹¹ 

2 Raja-raja 4:23

4:23 He said, “Why do you want to go see him today? It is not the new moon ¹²  or the Sabbath.” She said, “Everything’s fine.” ¹³ 

2 Raja-raja 18:35

18:35 Who among all the gods of the lands has rescued their lands from my power? So how can the Lord rescue Jerusalem from my power?’” ¹⁴ 

2 Raja-raja 18:29

18:29 This is what the king says: ‘Don’t let Hezekiah mislead you, for he is not able to rescue you from my hand! ¹⁵ 

2 Raja-raja 18:33

18:33 Have any of the gods of the nations actually rescued his land from the power of the king of Assyria? ¹⁶ 

2 Raja-raja 25:24

25:24 Gedaliah took an oath so as to give them and their troops some assurance of safety. ¹⁷  He said, “You don’t need to be afraid to submit to the Babylonian officials. Settle down in the land and submit to the king of Babylon. Then things will go well for you.”

2 Raja-raja 9:31

9:31 When Jehu came through the gate, she said, “Is everything all right, Zimri, murderer of his master?” ¹⁸ 

2 Raja-raja 14:27

14:27 The Lord had not decreed that he would blot out Israel’s memory ¹⁹  from under heaven, ²⁰  so he delivered them through Jeroboam son of Joash.

2 Raja-raja 18:34

18:34 Where are the gods of Hamath and Arpad? Where are the gods of Sepharvaim, Hena, and Ivvah? ²¹  Indeed, did any gods rescue Samaria ²²  from my power? ²³ 

2 Raja-raja 9:19

9:19 So he sent a second horseman out to them ²⁴  and he said, “This is what the king says, ‘Is everything all right?’” ²⁵  Jehu replied, “None of your business! Follow me.”

2 Raja-raja 9:22

9:22 When Jehoram saw Jehu, he asked, “Is everything all right, Jehu?” He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?” ²⁶ 

2 Raja-raja 17:7

A Summary of Israel’s Sinful History

17:7 This happened because the Israelites sinned against the Lord their God, who brought them up from the land of Egypt and freed them from the power of ²⁷  Pharaoh king of Egypt. They worshiped ²⁸  other gods;

2 Raja-raja 18:30

18:30 Don’t let Hezekiah talk you into trusting in the Lord when he says, “The Lord will certainly rescue us; this city will not be handed over to the king of Assyria.”

2 Raja-raja 19:12

19:12 Were the nations whom my ancestors destroyed – the nations of Gozan, Haran, Rezeph, and the people of Eden in Telassar – rescued by their gods? ²⁹ 

2 Raja-raja 17:39

17:39 Instead you must worship the Lord your God; then he will rescue you from the power of all your enemies.”

2 Raja-raja 16:13

16:13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar.

2 Raja-raja 9:18

9:18 So the horseman ³⁰  went to meet him and said, “This is what the king says, ‘Is everything all right?’” ³¹  Jehu replied, “None of your business! ³²  Follow me.” The watchman reported, “The messenger reached them, but hasn’t started back.”

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 ³³  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. ³⁴  So he was hidden from Athaliah and escaped execution. ³⁵ 

2 Raja-raja 5:21

5:21 So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, “Is everything all right?” ³⁶ 

2 Raja-raja 6:10

6:10 So the king of Israel sent a message to the place the prophet had pointed out, warning it ³⁷  to be on its guard. This happened on several occasions. ³⁸ 

2 Raja-raja 9:11

9:11 When Jehu rejoined ³⁹  his master’s servants, they ⁴⁰  asked him, “Is everything all right? ⁴¹  Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.” ⁴² 

2 Raja-raja 19:31

19:31 For a remnant will leave Jerusalem;

survivors will come out of Mount Zion.

The intense devotion of the sovereign Lord ⁴³  to his people ⁴⁴  will accomplish this.

2 Raja-raja 20:19

20:19 Hezekiah said to Isaiah, “The Lord’s word which you have announced is appropriate.” ⁴⁵  Then he added, ⁴⁶  “At least there will be peace and stability during my lifetime.” ⁴⁷ 

2 Raja-raja 1:13

1:13 The king ⁴⁸  sent a third captain and his fifty soldiers. This third captain went up and fell ⁴⁹  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 5:22

5:22 He answered, “Everything is fine. ⁵⁰  My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. ⁵¹  Please give them a talent ⁵²  of silver and two suits of clothes.’”

2 Raja-raja 7:9

7:9 Then they said to one another, “It’s not right what we’re doing! This is a day to celebrate, but we haven’t told anyone. ⁵³  If we wait until dawn, ⁵⁴  we’ll be punished. ⁵⁵  So come on, let’s go and inform the royal palace.”

2 Raja-raja 9:17

9:17 Now the watchman was standing on the tower in Jezreel and saw Jehu’s troops approaching. ⁵⁶  He said, “I see troops!” ⁵⁷  Jehoram ordered, ⁵⁸  “Send a rider out to meet them and have him ask, ‘Is everything all right?’” ⁵⁹ 

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, ⁶⁰  “Bring her outside the temple to the guards. ⁶¹  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. ⁶² 

2 Raja-raja 18:22

18:22 Perhaps you will tell me, ‘We are trusting in the Lord our God.’ But Hezekiah is the one who eliminated his high places and altars and then told the people of Judah and Jerusalem, ‘You must worship at this altar in Jerusalem.’

2 Raja-raja 18:31-32

18:31 Don’t listen to Hezekiah!’ For this is what the king of Assyria says, ‘Send me a token of your submission and surrender to me. ⁶³  Then each of you may eat from his own vine and fig tree and drink water from his own cistern, 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 22:20

22:20 ‘Therefore I will allow you to die and be buried in peace. ⁶⁴  You will not have to witness ⁶⁵  all the disaster I will bring on this place.’”’” Then they reported back to the king.

[4:26]  ¹ tn Heb “she said.” The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions.

[5:19]  ² tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:19]  ³ tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.

[19:34]  ⁴ tn Heb “for my sake and for the sake of David my servant.”

[13:5]  ⁵ sn The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.

[13:5]  ⁶ tn Heb “and they went from under the hand of Syria.”

[13:5]  ⁷ tn Heb “and the sons of Israel lived in their tents as before.”

[16:7]  ⁸ tn Heb “son.” Both terms (“servant” and “son”) reflect Ahaz’s subordinate position as Tiglath-pileser’s subject.

[16:7]  ⁹ tn Heb “hand, palm.”

[16:7]  ¹⁰ tn Heb “who have arisen against.”

[20:6]  ¹¹ tn Heb “for my sake and for the sake of David my servant.”

[4:23]  ¹² sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.

[4:23]  ¹³ tn Heb “peace.”

[18:35]  ¹⁴ tn Heb “that the Lord might rescue Jerusalem from my hand?” The logic runs as follows: Since no god has ever been able to withstand the Assyrian onslaught, how can the people of Jerusalem possibly think the Lord will rescue them?

[18:29]  ¹⁵ tc The MT has “his hand,” but this is due to graphic confusion of vav (ו) and yod (י). The translation reads “my hand,” along with many medieval Hebrew mss, the LXX, Syriac Peshitta, Targum, and Vulgate.

[18:33]  ¹⁶ tn Heb “Have the gods of the nations really rescued, each his land, from the hand of the king of Assyria?” The infinitive absolute lends emphasis to the main verb. The rhetorical question expects the answer, “Of course not!”

[25:24]  ¹⁷ tn The words “so as to give them…some assurance of safety” are supplied in the translation for clarification.

[9:31]  ¹⁸ sn Jezebel associates Jehu with another assassin, Zimri, who approximately 44 years before had murdered King Elah, only to meet a violent death just a few days later (1 Kgs 16:9-20). On the surface Jezebel’s actions seem contradictory. On the one hand, she beautifies herself as if to seduce Jehu, but on the other hand, she insults and indirectly threatens him with this comparison to Zimri. Upon further reflection, however, her actions reveal a clear underlying motive. She wants to retain her power, not to mention her life. By beautifying herself, she appeals to Jehu’s sexual impulses; by threatening him, she reminds him that he is in the same precarious position as Zimri. But, if he makes Jezebel his queen, he can consolidate his power. In other words through her actions and words Jezebel is saying to Jehu, “You desire me, don’t you? And you need me!”

[14:27]  ¹⁹ tn Heb “name.”

[14:27]  ²⁰ tn The phrase “from under heaven” adds emphasis to the verb “blot out” and suggest total annihilation. For other examples of the verb מָחָה (makhah), “blot out,” combined with “from under heaven,” see Exod 17:14; Deut 9:14; 25:19; 29:20.

[18:34]  ²¹ tn The parallel passage in Isa 36:19 omits “Hena and Ivvah.” The rhetorical questions in v. 34a suggest the answer, “Nowhere, they seem to have disappeared in the face of Assyria’s might.”

[18:34]  ²² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[18:34]  ²³ tn Heb “that they rescued Samaria from my hand?” But this gives the impression that the gods of Sepharvaim were responsible for protecting Samaria, which is obviously not the case. The implied subject of the plural verb “rescued” must be the generic “gods of the nations/lands” (vv. 33, 35).

[9:19]  ²⁴ tn Heb “and he came to them.”

[9:19]  ²⁵ tc The MT has simply “peace,” omitting the prefixed interrogative particle. It is likely that the particle has been accidentally omitted; several ancient witnesses include it or assume its presence.

[9:22]  ²⁶ tn Heb “How [can there be] peace as long as the adulterous acts of Jezebel your mother and her many acts of sorcery [continue]?” In this instance “adulterous acts” is employed metaphorically for idolatry. As elsewhere in the OT, worshiping other gods is viewed as spiritual adultery and unfaithfulness to the one true God. The phrase “many acts of sorcery” could be taken literally, for Jezebel undoubtedly utilized pagan divination practices, but the phrase may be metaphorical, pointing to her devotion to pagan customs in general.

[17:7]  ²⁷ tn Heb “and from under the hand of.” The words “freed them” are added in the translation for stylistic reasons.

[17:7]  ²⁸ tn Heb “feared.”

[19:12]  ²⁹ tn Heb “Did the gods of the nations whom my fathers destroyed rescue them – Gozan and Haran, and Rezeph and the sons of Eden who are in Telassar?”

[9:18]  ³⁰ tn Heb “the rider of the horse.”

[9:18]  ³¹ tn Heb “Is there peace?”

[9:18]  ³² tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”

[11:2]  ³³ tn Heb “stole.”

[11:2]  ³⁴ 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]  ³⁵ 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.

[5:21]  ³⁶ tn Heb “Is there peace?”

[6:10]  ³⁷ tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.

[6:10]  ³⁸ tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”

[9:11]  ³⁹ tn Heb “went out to.”

[9:11]  ⁴⁰ tc The MT has the singular, “he said,” but many witnesses correctly read the plural.

[9:11]  ⁴¹ tn Heb “Is there peace?”

[9:11]  ⁴² tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.

[19:31]  ⁴³ tn Traditionally “the Lord of hosts.”

[19:31]  ⁴⁴ tn Heb “the zeal of the Lord.” In this context the Lord’s “zeal” refers to his intense devotion to and love for his people which prompts him to protect and restore them. The Qere, along with many medieval Hebrew mss and the ancient versions, has “the zeal of the LORD of hosts” rather than “the zeal of the LORD” (Kethib). The translation follows the Qere here.

[20:19]  ⁴⁵ tn Heb “good.”

[20:19]  ⁴⁶ 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]  ⁴⁷ 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.”

[1:13]  ⁴⁸ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:13]  ⁴⁹ tn Heb “went up and approached and kneeled.”

[5:22]  ⁵⁰ tn Heb “peace.”

[5:22]  ⁵¹ tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

[5:22]  ⁵² 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).

[7:9]  ⁵³ tn Heb “this day is a day of good news and we are keeping silent.”

[7:9]  ⁵⁴ tn Heb “the light of the morning.”

[7:9]  ⁵⁵ tn Heb “punishment will find us.”

[9:17]  ⁵⁶ tn Heb “the quantity [of the men] of Jehu, when he approached.” Elsewhere שִׁפְעַה (shif’ah), “quantity,” is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34).

[9:17]  ⁵⁷ tn The term שִׁפְעַת (shifat) appears to be a construct form of the noun, but no genitive follows.

[9:17]  ⁵⁸ tn Heb “said.”

[9:17]  ⁵⁹ tn Heb “Get a rider and send [him] to meet him and let him ask, ‘Is there peace?’”

[11:15]  ⁶⁰ tn The Hebrew text also has, “and said to them.” This is redundant in English and has not been translated.

[11:15]  ⁶¹ tn Heb “ranks.”

[11:15]  ⁶² tn Heb “for the priest had said, ‘Let her not be put to death in the house of the Lord.’”

[18:31]  ⁶³ tn Heb “make with me a blessing and come out to me.”

[22:20]  ⁶⁴ tn Heb “Therefore, look, I am gathering you to your fathers, and you will be gathered to your tomb in peace.”

[22:20]  ⁶⁵ tn Heb “your eyes will not see.”