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 4:34

4:34 He got up on the bed and spread his body out over ³  the boy; he put his mouth on the boy’s ⁴  mouth, his eyes over the boy’s eyes, and the palms of his hands against the boy’s palms. He bent down over him, and the boy’s skin ⁵  grew warm.

2 Raja-raja 4:42

Elisha Miraculously Feeds a Hundred People

4:42 Now a man from Baal Shalisha brought some food for the prophet ⁶  – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. ⁷  Elisha ⁸  said, “Set it before the people so they may eat.”

2 Raja-raja 9:36

9:36 When they went back and told him, he said, “The Lord’s word through his servant, Elijah the Tishbite, has come to pass. He warned, ⁹  ‘In the plot of land at Jezreel, dogs will devour Jezebel’s flesh.

2 Raja-raja 12:9

12:9 Jehoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of ¹⁰  the Lord’s temple. The priests who guarded the entrance would put into it all the silver brought to the Lord’s temple.

2 Raja-raja 13:25

13:25 Jehoahaz’s son Jehoash took back from ¹¹  Ben Hadad son of Hazael the cities that he had taken from his father Jehoahaz in war. Joash defeated him three times and recovered the Israelite cities.

[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.”

[4:34]  ³ tn Heb “he went up and lay down over.”

[4:34]  ⁴ tn Heb “his” (also in the next two clauses).

[4:34]  ⁵ tn Or perhaps, “body”; Heb “flesh.”

[4:42]  ⁶ tn Heb “man of God.”

[4:42]  ⁷ tn On the meaning of the word צִקְלוֹן (tsiqlon), “ear of grain,” see HALOT 148 s.v. בָּצֵק and M. Cogan and H. Tadmor, II Kings (AB), 59.

[4:42]  ⁸ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[9:36]  ⁹ tn Heb “It is the word of the Lord, which he spoke by the hand of his servant, Elijah the Tishbite, saying.”

[12:9]  ¹⁰ tn Heb “on the right side of the altar as a man enters.”

[13:25]  ¹¹ tn Heb “from the hand of.”