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(1.00) (2Ki 11:4)

tn Heb “Jehoiada sent and took.”

(0.81) (2Ki 11:18)

tn Heb “the priest.” Jehoiada’s name is added for clarification.

(0.71) (1Ki 2:29)

tn Heb “so Solomon sent Benaiah son of Jehoiada, saying.”

(0.57) (2Ch 24:22)

tn Heb “his”; the referent (Jehoiada) has been specified in the translation for clarity.

(0.57) (2Ch 24:6)

tn Heb “Jehoiada the head”; the word “priest” not in the Hebrew text but is implied.

(0.57) (2Ki 11:12)

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

(0.50) (Jer 29:26)

tn Heb “in place of Jehoiada the priest.” The word “the priest” is unnecessary to the English sentence.

(0.50) (2Ch 23:3)

tn Heb “he”; the referent (Jehoiada the priest, cf. v. 8) has been specified in the translation for clarity.

(0.50) (1Ki 2:46)

tn “The king commanded Benaiah son of Jehoiada and he went out and struck him down and he died.”

(0.43) (2Ch 23:16)

tn Heb “and Jehoiada made a covenant between himself and [between] all the people and [between] the king, to become a people for the Lord.”

(0.30) (2Ki 12:2)

tn The MT reads יָמָיו אֲשֶׁר (yamayv ʾasher, “all his days which…”). The LXX says “all the days which Jehoiada the priest enlightened him,” implying either יָמִים (yamim, “days”) or יְמֵי (yeme, “days of”), without the pronominal suffix. Lev 13:46 demonstrates that יְמֵי can be in construct with an אֲשֶׁר clause, but an אֲשֶׁר clause can also follow יוֹם (yom “day”) when it has a pronominal suffix. In either case the אֲשֶׁר clause restricts the time period that יוֹם describes. Therefore this verse does not contradict 2 Chr 24:2 which limits its praise of the king to “all the days of Jehoiada the priest.”

(0.21) (Zec 1:1)

sn Both Ezra (5:1; 6:14) and Nehemiah (12:16) speak of Zechariah as a son of Iddo only. A probable explanation is that Zechariah’s actual father Berechiah had died and the prophet was raised by his grandfather Iddo. The “Zechariah son of Barachiah” of whom Jesus spoke (Matt 23:35; Luke 11:51) was probably the martyred prophet by that name who may have been a grandson of the priest Jehoiada (2 Chr 24:20-22).

(0.21) (Jer 29:26)

tc Heb “The Lord has appointed you priest in place of the priest Jehoiada to be overseer in the house of the Lord for/over.” The translation is based on a reading presupposed by several of the versions. The Hebrew text reads, “The Lord has…to be overseers [in] the house of the Lord for/over.” The reading here follows that of the Greek, Syriac, and Latin versions in reading פָּקִיד בְּבֵית (paqid bevet) in place of פְּקִדִים בֵּית (peqidim bet). There has been a confusion of the ם (mem) and בּ (bet) and a transposition of the י (yod) and ד (dalet).

(0.21) (2Ki 11:17)

tn Heb “and Jehoiada made a covenant between the Lord and [between] the king and [between] the people, to become a people for the Lord, and between the king and [between] the people.” The final words of the verse (“and between the king and [between] the people”) are probably accidentally repeated from earlier in the verse. They do not appear in the parallel account in 2 Chr 23:16. If retained, they probably point to an agreement governing how the king and people should relate to one another.

(0.18) (2Ki 11:7)

tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.” The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king.



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