2 Kings 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 Kings 5:15

5:15 He and his entire entourage returned to the prophet. Naaman 3  came and stood before him. He said, “For sure 4  I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.”

2 Kings 8:29

8:29 King Joram returned to Jezreel to recover from the wounds he received from the Syrians 5  in Ramah when he fought against King Hazael of Syria. King Ahaziah son of Jehoram of Judah went down to visit 6  Joram son of Ahab in Jezreel, for he was ill.

2 Kings 9:15

9:15 But King Joram had returned to Jezreel to recover from the wounds he received from the Syrians 7  when he fought against King Hazael of Syria. 8  Jehu told his supporters, 9  “If you really want me to be king, 10  then don’t let anyone escape from the city to go and warn Jezreel.”

1 tn Heb “there was great anger against Israel.”

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.

2 tn Heb “they departed from him.”

3 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.

4 tn Heb “look.”

5 tn Heb “which the Syrians inflicted [on] him.”

6 tn Heb “to see.”

7 tn Heb “which the Syrians inflicted [on] him.”

8 sn See 2 Kgs 8:28-29a.

9 tn The words “his supporters” are added for clarification.

10 tn Heb “If this is your desire.” נֶפֶשׁ (nefesh) refers here to the seat of the emotions and will. For other examples of this use of the word, see BDB 660-61 s.v.