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Discovery Box| (0.20) | (2Ki 25:25) | 1 sn It is not altogether clear whether this is in the same year that Jerusalem fell or not. The wall was breached in the fourth month (= early July; Jer 39:2) and Nebuzaradan came and burned the palace, the temple, and many of the houses and tore down the wall in the fifth month (= early August; Jer 52:12). That would have left time between the fifth month and the seventh month (October) to gather in the harvest of grapes, dates and figs, and olives (Jer 40:12). However, many commentators feel that too much activity takes place in too short a time for this to have been in the same year and posit that it happened the following year or even five years later when a further deportation took place, possibly in retaliation for the murder of Gedaliah and the Babylonian garrison at Mizpah (Jer 52:30). The assassination of Gedaliah had momentous consequences and was commemorated in one of the post exilic fast days lamenting the fall of Jerusalem (Zech 8:19). |
| (0.20) | (2Ki 21:13) | 2 tn Heb “I will stretch out over Jerusalem the measuring line of Samaria, and the plumb line of the house of Ahab.” The measuring line and plumb line are normally used in building a structure, not tearing it down. But here they are used ironically as metaphors of judgment, emphasizing that he will give careful attention to the task of judgment. |
| (0.20) | (2Ki 16:18) | 3 sn It is doubtful that Tiglath-Pileser ordered these architectural changes. Ahaz probably made these changes so he could send some of the items and materials to the Assyrian king as tribute. See M. Cogan and H. Tadmor, II Kings (AB), 190, 193. |
| (0.20) | (2Ki 14:29) | 2 tn The MT has simply “with the kings of Israel,” which appears to stand in apposition to the immediately preceding “with his fathers.” But it is likely that the words “and he was buried in Samaria” have been accidentally omitted from the text. See 13:13 and 14:16. |
| (0.20) | (2Ki 13:6) | 3 tc Heb “in it he walked.” The singular verb (הָלַךְ, halakh) is probably due to an error of haplography and should be emended to the plural (הָלְכוּ, halekhu). Note that a vav immediately follows (on the form וְגַם, vegam). |
| (0.20) | (2Ki 12:10) | 2 tn Heb “went up and tied [it] and counted the silver that was found in the house of the Lord.” The order of the clauses has been rearranged in the translation to make better sense in English, since it seems more logical to count the money before bagging it (cf. NIV, NCV, NRSV, NLT). |
| (0.20) | (2Ki 12:8) | 2 tn Heb “and not to repair the damages to the temple.” This does not mean that the priests were no longer interested in repairing the temple. As the following context makes clear, the priests decided to hire skilled workers to repair the damage to the temple, rather than trying to make the repairs themselves. |
| (0.20) | (2Ki 11:1) | 1 tn Heb “she arose and she destroyed all the royal offspring.” The verb קוּם (qum) “arise,” is here used in an auxiliary sense to indicate that she embarked on a campaign to destroy the royal offspring. See M. Cogan and H. Tadmor, II Kings (AB), 125. |
| (0.20) | (2Ki 9:27) | 2 tn After Jehu’s order (“kill him too”), the MT has simply, “to the chariot in the ascent of Gur which is near Ibleam.” The main verb in the clause, “they shot him” (וַיַּכֻּהוּ, vayyakkuhu), has been accidentally omitted by virtual haplography/homoioteleuton. Note that the immediately preceding form הַכֻּהוּ (hakkuhu), “shoot him,” ends with the same suffix. |
| (0.20) | (2Ki 9:12) | 1 tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him. |
| (0.20) | (2Ki 6:25) | 5 tn The consonantal text (Kethib) reads “dove dung” (חֲרֵייוֹנִים, khareyonim), while the marginal reading (Qere) has “discharge” (דִּבְיוֹנִים, divyonim). Based on evidence from Akkadian, M. Cogan and H. Tadmor (II Kings [AB], 79) suggest that “dove’s dung” was a popular name for the inedible husks of seeds. |
| (0.20) | (2Ki 5:26) | 2 tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle. |
| (0.20) | (2Ki 5:7) | 1 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons. |
| (0.20) | (2Ki 4:13) | 2 tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office. |
| (0.20) | (2Ki 2:25) | 1 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him. |
| (0.20) | (2Ki 2:24) | 1 tn Heb “he cursed them in the name of the Lord.” A curse was a formal appeal to a higher authority (here the Lord) to vindicate one’s cause through judgment. As in chapter one, this account makes it clear that disrespect for the Lord’s designated spokesmen can be deadly, for it is ultimately rejection of the Lord’s authority. |
| (0.20) | (1Ki 22:39) | 1 tn Heb “As for the rest of the acts of Ahab and all that he did, and the house of ivory which he built and all the cities which he built, are they not written on the scroll of the events of the days of the kings of Israel?” |
| (0.20) | (1Ki 22:21) | 1 tn Heb “the spirit.” The significance of the article prefixed to רוּחַ (ruakh) is uncertain, but it could contain a clue as to this spirit’s identity, especially when interpreted in light of v. 24. It is certainly possible, and probably even likely, that the article is used in a generic or dramatic sense and should be translated, “a spirit.” In the latter case it would show that this spirit was vivid and definite in the mind of Micaiah the storyteller. However, if one insists that the article indicates a well-known or universally known spirit, the following context provides a likely referent. Verse 24 tells how Zedekiah slapped Micaiah in the face and then asked sarcastically, “Which way did the spirit from the Lord (רוּחַ־יְהוָה, [ruakh Yahweh], Heb “the spirit of the Lord”) go when he went from me to speak to you?” When the phrase “the spirit of the Lord” refers to the divine spirit (rather than the divine breath or mind, Isa 40:7, 13) elsewhere, the spirit energizes an individual or group for special tasks or moves one to prophesy. This raises the possibility that the deceiving spirit of vv. 20-23 is the same as the divine spirit mentioned by Zedekiah in v. 24. This would explain why the article is used on רוּחַ; he can be called “the spirit” because he is the well-known spirit who energizes the prophets. |
| (0.20) | (1Ki 22:6) | 2 tn Though Jehoshaphat requested an oracle from “the Lord” (יְהוָה, Yahweh), they stop short of actually using this name and substitute the title אֲדֹנָי (ʾadonay, “lord; master”). This ambiguity may explain in part Jehoshaphat’s hesitancy and caution (vv. 7-8). He seems to doubt that the four hundred are genuine prophets of the Lord. |
| (0.20) | (1Ki 20:42) | 2 tn Heb “Because you sent away the man of my destruction [i.e., that I determined should be destroyed] from [my/your?] hand, your life will be in place of his life, and your people in place of his people.” |
