2 Tawarikh 18:14

18:14 Micaiah ¹  came before the king and the king asked him, “Micaiah, should we attack Ramoth Gilead or not?” He answered him, “Attack! You will succeed; they will be handed over to you.” ² 

2 Tawarikh 20:7

20:7 Our God, you drove out ³  the inhabitants of this land before your people Israel and gave it as a permanent possession ⁴  to the descendants of your friend ⁵  Abraham.

2 Tawarikh 26:18

26:18 They confronted ⁶  King Uzziah and said to him, “It is not proper for you, Uzziah, to offer incense to the Lord. That is the responsibility of the priests, the descendants of Aaron, who are consecrated to offer incense. Leave the sanctuary, for you have disobeyed ⁷  and the Lord God will not honor you!”

2 Tawarikh 28:3

28:3 He offered sacrifices in the Valley of Ben-Hinnom and passed his sons through the fire, ⁸  a horrible sin practiced by the nations ⁹  whom the Lord drove out before the Israelites.

2 Tawarikh 29:17

29:17 On the first day of the first month they began consecrating; by the eighth day of the month they reached the porch of the Lord’s temple. ¹⁰  For eight more days they consecrated the Lord’s temple. On the sixteenth day of the first month they were finished.

2 Tawarikh 32:12

32:12 Hezekiah is the one who eliminated ¹¹  the Lord’s ¹²  high places and altars and then told Judah and Jerusalem, “At one altar you must worship and offer sacrifices.”

[18:14]  ¹ tn Heb “he”; the referent (Micaiah) has been specified in the translation both for clarity and for stylistic reasons.

[18:14]  ² sn One does not expect Micaiah, having just vowed to speak only what the Lord tells him, to agree with the other prophets and give the king an inaccurate prophecy. Micaiah’s actions became understandable later, when we discover that the Lord desires to deceive the king and lead him to his demise. The Lord even dispatches a lying spirit to deceive Ahab’s prophets. Micaiah can lie to the king because he realizes this lie is from the Lord. It is important to note that in v. 13 Micaiah only vows to speak the word of his God; he does not necessarily say he will tell the truth. In this case the Lord’s word is deliberately deceptive. Only when the king adjures him to tell the truth (v. 15), does Micaiah do so.

[20:7]  ³ tn Heb “did you not drive out?” This is another rhetorical question which expects a positive response; see the note on the word “heaven” in the previous verse.

[20:7]  ⁴ tn Heb “permanently.”

[20:7]  ⁵ tn Or perhaps “your covenantal partner.” See Isa 41:8.

[26:18]  ⁶ tn Heb “stood against.”

[26:18]  ⁷ tn Or “been unfaithful.”

[28:3]  ⁸ sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice (NEB “burnt his sons in the fire”; NASB “burned his sons in the fire”; NIV “sacrificed his sons in the fire”; NRSV “made his sons pass through fire”). For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.

[28:3]  ⁹ tn Heb “like the abominable practices of the nations.”

[29:17]  ¹⁰ tn Heb “porch of the Lord.”

[32:12]  ¹¹ tn Heb “Did not he, Hezekiah, eliminate…?” This rhetorical question presupposes a positive reply (“yes, he did”) and so has been translated here as a positive statement.

[32:12]  ¹² tn Heb “his”; the referent (the Lord) has been specified in the translation for clarity.