2 Kings 16:10-11

16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. ¹  King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. ²  16:11 Uriah the priest built an altar in conformity to the plans King Ahaz had sent from Damascus. ³  Uriah the priest finished it before King Ahaz arrived back from Damascus. ⁴ 

2 Kings 5:12

5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! ⁵  Could I not wash in them and be healed?” So he turned around and went away angry.

2 Kings 8:7

Elisha Meets with Hazael

8:7 Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king ⁶  was told, “The prophet ⁷  has come here.”

2 Kings 16:9

16:9 The king of Assyria responded favorably to his request; ⁸  he ⁹  attacked Damascus and captured it. He deported the people ¹⁰  to Kir and executed Rezin.

2 Kings 16:12

16:12 When the king arrived back from Damascus and ¹¹  saw the altar, he approached it ¹²  and offered a sacrifice on it. ¹³ 

2 Kings 8:9

8:9 So Hazael went to visit Elisha. ¹⁴  He took along a gift, ¹⁵  as well as ¹⁶  forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, ¹⁷  King Ben Hadad of Syria, has sent me to you with this question, ¹⁸  ‘Will I recover from this sickness?’”

2 Kings 14:28

14:28 The rest of the events of Jeroboam’s reign, including all his accomplishments, his military success in restoring Israelite control over Damascus and Hamath, are recorded in the scroll called the Annals of the Kings of Israel. ¹⁹ 

[16:10]  ¹ tn Heb “in Damascus.”

[16:10]  ² tn Heb “the likeness of the altar and its pattern for all its work.”

[16:11]  ³ tn Heb “according to all that King Ahaz sent from Damascus.”

[16:11]  ⁴ tn Heb “so Uriah the priest did, until the arrival of King Ahaz from Damascus.”

[5:12]  ⁵ tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.

[8:7]  ⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[8:7]  ⁸ tn Heb “man of God” (also a second time in this verse and in v. 11).

[16:9]  ⁹ tn Heb “listened to him.”

[16:9]  ¹⁰ tn Heb “the king of Assyria.”

[16:9]  ¹¹ tn Heb “it.”

[16:12]  ¹¹ tn Heb “and the king.”

[16:12]  ¹² tn Heb “the altar.”

[16:12]  ¹³ tn Or “ascended it.”

[8:9]  ¹³ tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.

[8:9]  ¹⁴ tn The Hebrew text also has “in his hand.”

[8:9]  ¹⁵ tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”

[8:9]  ¹⁶ sn The words “your son” emphasize the king’s respect for the prophet.

[8:9]  ¹⁷ tn Heb “saying.”

[14:28]  ¹⁵ tn Heb “As for the rest of the events of Jeroboam, and all which he did and his strength, [and] how he fought and how he restored Damascus and Hamath to Judah in Israel, are they not written on the scroll of the events of the days of the kings of Israel?” The phrase “to Judah” is probably not original; it may be a scribal addition by a Judahite scribe who was trying to link Jeroboam’s conquests with the earlier achievements of David and Solomon, who ruled in Judah. The Syriac Peshitta has simply “to Israel.” M. Cogan and H. Tadmor (II Kings [AB], 162) offer this proposal, but acknowledge that it is “highly speculative.”