Discovery Box2 Kings 3:27 
Context3:27 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 6:22
Context6:22 He replied, “Do not strike them down! You did not capture them with your sword or bow, so what gives you the right to strike them down? 3 Give them some food and water, so they can eat and drink and then go back to their master.”
2 Kings 10:15
Context10:15 When he left there, he met 4 Jehonadab, son of Rekab, who had been looking for him. 5 Jehu greeted him and asked, 6 “Are you as committed to me as I am to you?” 7 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 8 So he offered his hand and Jehu 9 pulled him up into the chariot.
2 Kings 10:19
Context10:19 So now, bring to me all the prophets of Baal, as well as all his servants and priests. 10 None of them must be absent, for I am offering a great sacrifice to Baal. Any of them who fail to appear will lose their lives.” But Jehu was tricking them 11 so he could destroy the servants of Baal.
2 Kings 11:2
Context11:2 So Jehosheba, the daughter of King Joram and sister of Ahaziah, took Ahaziah’s son Joash and sneaked 12 him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. 13 So he was hidden from Athaliah and escaped execution. 14
2 Kings 17:4
Context17:4 The king of Assyria discovered that Hoshea was planning a revolt. 15 Hoshea had sent messengers to King So 16 of Egypt and had not sent his annual tribute to the king of Assyria. So the king of Assyria arrested him and imprisoned him. 17
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 “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”
4 tn Heb “found.”
5 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
6 tn Heb “and he blessed him and said to him.”
7 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
8 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.
9 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
10 tn Heb “and now, all the prophets of Baal, all his servants and all his priests summon to me.”
11 tn Heb “acted with deception [or, ‘trickery’].”
12 tn Heb “stole.”
13 tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years.
14 tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.
15 tn Heb “and the king of Assyria found in Hoshea conspiracy.”
16 sn For discussion of this name, see HALOT 744 s.v. סוֹא and M. Cogan and H. Tadmor, II Kings (AB), 196.
17 tn Heb “and bound him in the house of confinement.”
