12:9 Jehoiada the priest took a chest and drilled a hole in its lid. He placed it on the right side of the altar near the entrance of 23 the Lord’s temple. The priests who guarded the entrance would put into it all the silver brought to the Lord’s temple.
16:17 King Ahaz took off the frames of the movable stands, and removed the basins from them. He took “The Sea” 25 down from the bronze bulls that supported it 26 and put it on the pavement.
22:8 Hilkiah the high priest informed Shaphan the scribe, “I found the law scroll in the Lord’s temple.” Hilkiah gave the scroll to Shaphan and he read it.
10:15 When he left there, he met 27 Jehonadab, son of Rekab, who had been looking for him. 28 Jehu greeted him and asked, 29 “Are you as committed to me as I am to you?” 30 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 31 So he offered his hand and Jehu 32 pulled him up into the chariot.
1 tn Heb “according to the word of the
2 tn Heb “that was found.”
3 tn Heb “made his throne above the throne of.”
4 tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.
5 tn The Hebrew term עֵדוּת (’edut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.
6 tn Or “they made him king and anointed him.”
5 sn The identity of this unnamed “deliverer” is debated. For options see M. Cogan and H. Tadmor, II Kings (AB), 143.
6 tn Heb “and they went from under the hand of Syria.”
7 tn Heb “and the sons of Israel lived in their tents as before.”
6 sn Pul was a nickname of Tiglath-pileser III (cf. 15:29). See M. Cogan and H. Tadmor, II Kings (AB), 171-72.
7 tn Heb “gave.”
8 tn Heb “Pul.” The proper name has been replaced by the pronoun (“him”) in the translation for stylistic reasons.
9 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75,000 pounds of silver (cf. NCV “about seventy-four thousand pounds”); NLT “thirty-seven tons”; CEV “over thirty tons”; TEV “34,000 kilogrammes.”
10 tn Heb “so his hands would be with him.”
11 tn Heb “to keep hold of the kingdom in his hand.”
7 tc The consonantal text (Kethib) has “when [he was] ruling in Jerusalem,” but the marginal reading (Qere), which has support from Hebrew, Greek, Aramaic, and Latin witnesses, has “[preventing him] from ruling in Jerusalem.”
8 tn Or “fine.”
9 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 7,500 pounds of silver and 75 pounds of gold (cf. NCV, NLT); CEV “almost four tons of silver and about seventy-five pounds of gold.”
8 tn Heb “Be resolved and accept two talents.”
9 tn Heb “before him.”
9 tn Heb “and the king asked the woman and she told him.”
10 tn Heb “and he assigned to her an official, saying.”
10 tn Heb “on the right side of the altar as a man enters.”
11 tn The word “new” is added in the translation for clarification.
12 sn See the note at 1 Kgs 7:23.
13 tn Heb “that [were] under it.”
13 tn Heb “found.”
14 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
15 tn Heb “and he blessed him and said to him.”
16 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
17 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.
18 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.