2 Kings 13:2

13:2 He did evil in the sight of ¹  the Lord. He continued in ²  the sinful ways of Jeroboam son of Nebat who had encouraged Israel to sin; he did not repudiate those sins. ³ 

2 Kings 13:6

13:6 But they did not repudiate ⁴  the sinful ways of the family ⁵  of Jeroboam, who encouraged Israel to sin; they continued in those sins. ⁶  There was even an Asherah pole ⁷  standing in Samaria.

2 Kings 13:11

13:11 He did evil in the sight of ⁸  the Lord. He did not repudiate ⁹  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins. ¹⁰ 

2 Kings 14:24

14:24 He did evil in the sight of ¹¹  the Lord; he did not repudiate ¹²  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 15:9

15:9 He did evil in the sight of ¹³  the Lord, as his ancestors had done. He did not repudiate ¹⁴  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 15:18

15:18 He did evil in the sight of ¹⁵  the Lord; he did not repudiate ¹⁶  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin. ¹⁷ 

During his reign,

2 Kings 17:22

17:22 The Israelites followed in the sinful ways of Jeroboam son of Nebat and did not repudiate ¹⁸  them.

2 Kings 17:1

Hoshea’s Reign over Israel

17:1 In the twelfth year of King Ahaz’s reign over Judah, Hoshea son of Elah became king over Israel. He reigned in Samaria ¹⁹  for nine years.

2 Kings 12:1

12:1 (12:2) In Jehu’s seventh year Jehoash became king; he reigned for forty years in Jerusalem. ²⁰  His mother was Zibiah, who was from Beer Sheba.

2 Kings 13:1

Jehoahaz’s Reign over Israel

13:1 In the twenty-third year of the reign of Judah’s King Joash son of Ahaziah, Jehu’s son Jehoahaz became king over Israel. He reigned in Samaria ²¹  for seventeen years.

2 Kings 13:1

Jehoahaz’s Reign over Israel

13:1 In the twenty-third year of the reign of Judah’s King Joash son of Ahaziah, Jehu’s son Jehoahaz became king over Israel. He reigned in Samaria ²²  for seventeen years.

Colossians 1:19-20

1:19 For God ²³  was pleased to have all his ²⁴  fullness dwell ²⁵  in the Son ²⁶ 

1:20 and through him to reconcile all things to himself by making peace through the blood of his cross – through him, ²⁷  whether things on earth or things in heaven.

[13:2]  ¹ tn Heb “in the eyes of.”

[13:2]  ² tn Heb “walked after.”

[13:2]  ³ tn Heb “he did not turn aside from it.”

[13:6]  ⁴ tn Heb “they did not turn away from.”

[13:6]  ⁵ tn Heb “house.”

[13:6]  ⁶ 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 (הָלְכּוּ, halÿku). Note that a vav immediately follows (on the form וְגַם, vÿgam).

[13:6]  ⁷ tn Or “an image of Asherah”; ASV, NASB “the Asherah”; NCV “the Asherah idol.”

[13:11]  ⁸ tn Heb “in the eyes of.”

[13:11]  ⁹ tn Heb “turn away from all.”

[13:11]  ¹⁰ tn Heb “in it he walked.”

[14:24]  ¹¹ tn Heb “in the eyes of.”

[14:24]  ¹² tn Heb “turn away from all.”

[15:9]  ¹³ tn Heb “in the eyes of.”

[15:9]  ¹⁴ tn Heb “turn away from.”

[15:18]  ¹⁵ tn Heb “in the eyes of.”

[15:18]  ¹⁶ tn Heb “turn away from.”

[15:18]  ¹⁷ tc The MT of v. 18 ends with the words, “all his days.” If this phrase is taken with what precedes, then one should translate, “[who encouraged Israel to sin] throughout his reign.” However, it may be preferable to emend the text to בְיֹמָיו (bÿyomav), “in his days,” and join the phrase to what follows. The translation assumes this change.

[17:22]  ¹⁸ tn Heb “turn away from.”

[17:1]  ¹⁹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[12:1]  ²⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:1]  ²¹ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[13:1]  ²² map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:19]  ²³ tn The noun “God” does not appear in the Greek text, but since God is the one who reconciles the world to himself (cf. 2 Cor 5:19), he is clearly the subject of εὐδόκησεν (eudokhsen).

[1:19]  ²⁴ tn The Greek article τό (to), insofar as it relates to God, may be translated as a possessive pronoun, i.e., “his.” BDAG 404 s.v. εὐδοκέω 1 translates the phrase as “all the fullness willed to dwell in him” thus leaving the referent as impersonal. Insofar as Paul is alluding to the so-called emanations from God this is acceptable. But the fact that “the fullness” dwells in a person (i.e., “in him”) seems to argue for the translation “his fullness” where “his” refers to God.

[1:19]  ²⁵ tn The aorist verb κατοικῆσαι (katoikhsai) could be taken as an ingressive, in which case it refers to the incarnation and may be translated as “begin to dwell, to take up residence.” It is perhaps better, though, to take it as a constative aorist and simply a reference to the fact that the fullness of God dwells in Jesus Christ. This is a permanent dwelling, though, not a temporary one, as the present tense in 2:9 makes clear.

[1:19]  ²⁶ tn Grk “him”; the referent (the Son; see v. 13) has been specified in the translation for clarity.

[1:20]  ²⁷ tc The presence or absence of the second occurrence of the phrase δι᾿ αὐτοῦ (di’ autou, “through him”) is a difficult textual problem to solve. External evidence is fairly evenly divided. Many ancient and excellent witnesses lack the phrase (B D* F G I 0278 81 1175 1739 1881 2464 al latt sa), but equally important witnesses have it (Ì⁴⁶ א A C D¹ Ψ 048^vid 33 Ï). Both readings have strong Alexandrian support, which makes the problem difficult to decide on external evidence alone. Internal evidence points to the inclusion of the phrase as original. The word immediately preceding the phrase is the masculine pronoun αὐτοῦ (autou); thus the possibility of omission through homoioteleuton in various witnesses is likely. Scribes might have deleted the phrase because of perceived redundancy or awkwardness in the sense: The shorter reading is smoother and more elegant, so scribes would be prone to correct the text in that direction. As far as style is concerned, repetition of key words and phrases for emphasis is not foreign to the corpus Paulinum (see, e.g., Rom 8:23, Eph 1:13, 2 Cor 12:7). In short, it is easier to account for the shorter reading arising from the longer reading than vice versa, so the longer reading is more likely original.