10:15 When he left there, he met 6 Jehonadab, son of Rekab, who had been looking for him. 7 Jehu greeted him and asked, 8 “Are you as committed to me as I am to you?” 9 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 10 So he offered his hand and Jehu 11 pulled him up into the chariot.
20:1 In those days Hezekiah was stricken with a terminal illness. 14 The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” 15
1 tn Heb “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”
2 tn Heb “and the king asked the woman and she told him.”
3 tn Heb “and he assigned to her an official, saying.”
4 tn Heb “and I will repay you in this plot of land.”
5 tn Heb “according to the word of the
6 tn Heb “found.”
7 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
8 tn Heb “and he blessed him and said to him.”
9 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
10 tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.
11 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
12 tn Heb “the animal of the field.”
13 sn Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).
14 tn Heb “was sick to the point of dying.”
15 tn Heb “will not live.”
16 tn The words “so as to give them…some assurance of safety” are supplied in the translation for clarification.