2 Kings 3:27

3:27 So he took his firstborn son, who was to succeed him as king, and offered him up as a burnt sacrifice on the wall. There was an outburst of divine anger against Israel, ¹  so they broke off the attack ²  and returned to their homeland.

2 Kings 10:23

10:23 Then Jehu and Jehonadab son of Rekab went to the temple of Baal. Jehu ³  said to the servants of Baal, “Make sure there are no servants of the Lord here with you; there must be only servants of Baal.” ⁴ 

2 Kings 10:29

A Summary of Jehu’s Reign

10:29 However, Jehu did not repudiate the sins which Jeroboam son of Nebat had encouraged Israel to commit; the golden calves remained in Bethel ⁵  and Dan. ⁶ 

2 Kings 11:12

11:12 Jehoiada ⁷  led out the king’s son and placed on him the crown and the royal insignia. ⁸  They proclaimed him king and poured olive oil on his head. ⁹  They clapped their hands and cried out, “Long live the king!”

2 Kings 13:3

13:3 The Lord was furious with ¹⁰  Israel and handed them over to ¹¹  King Hazael of Syria and to Hazael’s son Ben Hadad for many years. ¹² 

2 Kings 13:11

13:11 He did evil in the sight of ¹³  the Lord. He did not repudiate ¹⁴  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin; he continued in those sins. ¹⁵ 

2 Kings 15:5

15:5 The Lord afflicted the king with an illness; he suffered from a skin disease ¹⁶  until the day he died. He lived in separate quarters, ¹⁷  while his son Jotham was in charge of the palace and ruled over the people of the land.

2 Kings 15:9

15:9 He did evil in the sight of ¹⁸  the Lord, as his ancestors had done. He did not repudiate ¹⁹  the sinful ways of Jeroboam son of Nebat who encouraged Israel to sin.

2 Kings 16:3

16:3 He followed in the footsteps of ²⁰  the kings of Israel. He passed his son through the fire, ²¹  a horrible sin practiced by the nations ²²  whom the Lord drove out from before the Israelites.

2 Kings 17:21

17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. ²³  Jeroboam drove Israel away ²⁴  from the Lord and encouraged them to commit a serious sin. ²⁵ 

2 Kings 19:20

19:20 Isaiah son of Amoz sent this message to Hezekiah: “This is what the Lord God of Israel says: ‘I have heard your prayer concerning King Sennacherib of Assyria. ²⁶ 

2 Kings 19:37--20:1

19:37 One day, ²⁷  as he was worshiping in the temple of his god Nisroch, ²⁸  his sons ²⁹  Adrammelech and Sharezer struck him down with the sword. ³⁰  They escaped to the land of Ararat; his son Esarhaddon replaced him as king.

Hezekiah is Healed

20:1 In those days Hezekiah was stricken with a terminal illness. ³¹  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” ³² 

2 Kings 21:6

21:6 He passed his son ³³  through the fire ³⁴  and practiced divination and omen reading. He set up a ritual pit to conjure up underworld spirits, and appointed magicians to supervise it. ³⁵  He did a great amount of evil in the sight of the Lord, provoking him to anger. ³⁶ 

[3:27]  ¹ tn Heb “there was great anger against Israel.”

[3:27]  ² tn Heb “they departed from him.”

[10:23]  ³ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[10:23]  ⁴ tn Heb “Search carefully and observe so that there are not here with you any servants of the Lord, only the servants of Baal.”

[10:29]  ⁵ map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.

[10:29]  ⁶ tn Heb “Except the sins of Jeroboam son of Nebat which he caused Israel to commit, Jehu did not turn aside from after them – the golden calves which [were in] Bethel and which [were] in Dan.”

[11:12]  ⁷ tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.

[11:12]  ⁸ 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.

[11:12]  ⁹ tn Or “they made him king and anointed him.”

[13:3]  ⁹ tn Heb “and the anger of the Lord burned against.”

[13:3]  ¹⁰ tn Heb “he gave them into the hand of.”

[13:3]  ¹¹ tn Heb “all the days.”

[13:11]  ¹¹ tn Heb “in the eyes of.”

[13:11]  ¹² tn Heb “turn away from all.”

[13:11]  ¹³ tn Heb “in it he walked.”

[15:5]  ¹³ tn Traditionally, “he was a leper.” But see the note at 5:1.

[15:5]  ¹⁴ tn The precise meaning of בֵית הַחָפְשִׁית (bet hakhofÿshit), “house of […?],” is uncertain. For a discussion of various proposals, see M. Cogan and H. Tadmor, II Kings (AB), 166-67.

[15:9]  ¹⁵ tn Heb “in the eyes of.”

[15:9]  ¹⁶ tn Heb “turn away from.”

[16:3]  ¹⁷ tn Heb “he walked in the way of.”

[16:3]  ¹⁸ sn This may refer to child sacrifice, though some interpret it as a less drastic cultic practice. For discussion see M. Cogan and H. Tadmor, II Kings (AB), 266-67.

[16:3]  ¹⁹ tn Heb “like the abominable practices of the nations.”

[17:21]  ¹⁹ tn Heb “and they made Jeroboam son of Nebat king.”

[17:21]  ²⁰ tc The consonantal text (Kethib) assumes the verb is נָדָא (nada’), an alternate form of נָדָה (nadah), “push away.” The marginal reading (Qere) assumes the verb נָדָח (nadakh), “drive away.”

[17:21]  ²¹ tn Heb “a great sin.”

[19:20]  ²¹ tn Heb “That which you prayed to me concerning Sennacherib king of Assyria I have heard.” The verb “I have heard” does not appear in the parallel passage in Isa 37:21, where אֲשֶׁר (’asher) probably has a causal sense, “because.”

[19:37]  ²³ sn The assassination probably took place in 681 b.c.

[19:37]  ²⁴ sn No such Mesopotamian god is presently known. Perhaps the name is a corruption of Nusku.

[19:37]  ²⁵ tc Although “his sons” is absent in the Kethib, it is supported by the Qere, along with many medieval Hebrew mss and the ancient versions. Cf. Isa 37:38.

[19:37]  ²⁶ sn Extra-biblical sources also mention the assassination of Sennacherib, though they refer to only one assassin. See M. Cogan and H. Tadmor, II Kings (AB), 239-40.

[20:1]  ²⁵ tn Heb “was sick to the point of dying.”

[20:1]  ²⁶ tn Heb “will not live.”

[21:6]  ²⁷ tc The LXX has the plural “his sons” here.

[21:6]  ²⁸ sn See the note at 2 Kgs 16:3.

[21:6]  ²⁹ tn Heb “and he set up a ritual pit, along with conjurers.” The Hebrew אוֹב (’ov), “ritual pit,” refers to a pit used by a magician to conjure up underworld spirits. In 1 Sam 28:7 the witch of Endor is called a בַעֲלַת אוֹב (ba’alat ’ov), “owner of a ritual pit.” See H. Hoffner, “Second millennium Antecedents to the Hebrew ’OñBù,” JBL 86 (1967), 385-401.

[21:6]  ³⁰ tc Heb “and he multiplied doing what is evil in the eyes of the Lord, angering.” The third masculine singular pronominal suffix (“him”) has been accidentally omitted in the MT by haplography (note the vav that immediately follows).