Discovery Box2 Kings 1:7 
Context1:7 The king 1 asked them, “Describe the appearance 2 of this man who came up to meet you and told you these things.”
2 Kings 6:16
Context6:16 He replied, “Don’t be afraid, for our side outnumbers them.” 3
2 Kings 8:11
Context8:11 Elisha 4 just stared at him until Hazael became uncomfortable. 5 Then the prophet started crying.
2 Kings 8:20
Context8:20 During his reign Edom freed themselves from Judah’s control and set up their own king. 6
2 Kings 10:15
Context10:15 When he left there, he met 7 Jehonadab, son of Rekab, who had been looking for him. 8 Jehu greeted him and asked, 9 “Are you as committed to me as I am to you?” 10 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 11 So he offered his hand and Jehu 12 pulled him up into the chariot.
2 Kings 10:27
Context10:27 They demolished 13 the sacred pillar of Baal and 14 the temple of Baal; it is used as 15 a latrine 16 to this very day.
1 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
2 tn Heb “What was the manner…?”
3 tn Heb “for those who are with us are more than those who are with them.”
4 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
5 tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”
6 tn Heb “in his days Edom rebelled from under the hand of Judah and enthroned a king over them.”
7 tn Heb “found.”
8 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
9 tn Heb “and he blessed him and said to him.”
10 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
11 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.
12 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
13 tn Or “pulled down.”
14 tn The verb “they demolished” is repeated in the Hebrew text.
15 tn Heb “and they made it into.”
16 tn The consonantal text (Kethib) has the hapax legomenon מַחֲרָאוֹת (makhara’ot), “places to defecate” or “dung houses” (note the related noun חרא (khr’)/חרי (khri), “dung,” HALOT 348-49 s.v. *חֲרָאִים). The marginal reading (Qere) glosses this, perhaps euphemistically, מוֹצָאוֹת (motsa’ot), “outhouses.”
