2 Tawarikh 9:31

9:31 Then Solomon passed away ¹  and was buried in the city of his father David. His son Rehoboam replaced him as king.

2 Tawarikh 13:4

13:4 Abijah ascended Mount Zemaraim, in the Ephraimite hill country, and said: “Listen to me, Jeroboam and all Israel!

2 Tawarikh 18:20

18:20 Then a spirit ²  stepped forward and stood before the Lord. He said, ‘I will deceive him.’ The Lord asked him, ‘How?’

2 Tawarikh 23:15

23:15 They seized her and took her into the precincts of the royal palace through the horses’ entrance. ³  There they executed her.

2 Tawarikh 24:18

24:18 They abandoned the temple of the Lord God of their ancestors, ⁴  and worshiped ⁵  the Asherah poles and idols. Because of this sinful activity, God was angry with Judah and Jerusalem.

2 Tawarikh 25:21

25:21 So King Joash of Israel attacked. He and King Amaziah of Judah faced each other on the battlefield ⁶  in Beth Shemesh of Judah.

2 Tawarikh 27:9

27:9 Jotham passed away ⁷  and was buried in the City of David. ⁸  His son Ahaz replaced him as king.

[9:31]  ¹ tn Heb “lay down with his fathers.”

[18:20]  ² tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of verse 23. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 23 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, ruakh-yÿhvah) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, as in Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-22 is the same as the divine spirit mentioned by Zedekiah in v. 23. This would explain why the article is used on רוּחַ (ruakh); he can be called “the spirit” because he is the well-known spirit who energizes the prophets.

[23:15]  ³ tn Heb “and they placed hands on her, and she went through the entrance of the gate of the horses [into] the house of the king.” Some English versions treat the phrase “gate of the horses” as the name of the gate (“the Horse Gate”; e.g., NAB, NASB, NIV, NRSV).

[24:18]  ⁴ tn Heb “fathers” (also in v. 24).

[24:18]  ⁵ tn Heb “served.”

[25:21]  ⁶ tn Heb “looked at each other [in the] face.” See the note on the expression “Come on, face me on the battlefield” in v. 17.

[27:9]  ⁷ tn Heb “lay down with his fathers.”

[27:9]  ⁸ sn The phrase the City of David refers here to the fortress of Zion in Jerusalem, not to Bethlehem. See 2 Sam 5:7.