2 Kings 3:4

3:4 Now King Mesha of Moab was a sheep breeder. ¹  He would send as tribute ²  to the king of Israel 100,000 male lambs and the wool of 100,000 rams.

2 Kings 9:10

9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” ³  Then he opened the door and ran away.

2 Kings 9:37

9:37 Jezebel’s corpse will be like manure on the surface of the ground in the plot of land at Jezreel. People will not be able to even recognize her.’” ⁴ 

2 Kings 10:22

10:22 Jehu ordered the one who was in charge of the wardrobe, ⁵  “Bring out robes for all the servants of Baal.” So he brought out robes for them.

2 Kings 11:5

11:5 He ordered them, “This is what you must do. One third of the unit that is on duty during the Sabbath will guard the royal palace.

2 Kings 14:11

14:11 But Amaziah would not heed the warning, ⁶  so King Jehoash of Israel attacked. ⁷  He and King Amaziah of Judah met face to face ⁸  in Beth Shemesh of Judah.

2 Kings 18:5

18:5 He trusted in the Lord God of Israel; in this regard there was none like him among the kings of Judah either before or after. ⁹ 

2 Kings 23:18

23:18 The king ¹⁰  said, “Leave it alone! No one must touch his bones.” So they left his bones undisturbed, as well as the bones of the Israelite prophet buried beside him. ¹¹ 

[3:4]  ¹ tn For a discussion of the meaning of term (נֹקֵד, noqed), see M. Cogan and H. Tadmor, II Kings (AB), 43.

[3:4]  ² tn The vav + perfect here indicates customary action contemporary with the situation described in the preceding main clause. See IBHS 533-34 §32.2.3e.

[9:10]  ³ sn Note how the young prophet greatly expands the message Elisha had given to him. In addition to lengthening the introductory formula (by adding “the God of Israel”) and the official declaration that accompanies the act of anointing (by adding “the Lord’s people”), he goes on to tell how Jehu will become king (by a revolt against Ahab’s dynasty), makes it clear that Jehu will be an instrument of divine vengeance, and predicts the utter annihilation of Ahab’s family and the violent death of Jezebel.

[9:37]  ⁵ tn Heb “so that they will not say, ‘This is Jezebel.’”

[10:22]  ⁷ tn Heb “and he said to the one who was over the wardrobe.”

[14:11]  ⁹ tn Heb “did not listen.”

[14:11]  ¹⁰ tn Heb “went up.”

[14:11]  ¹¹ tn Heb “looked at each other [in the] face.”

[18:5]  ¹¹ tn Heb “and after him there was none like him among all the kings of Judah, and those who were before him.”

[23:18]  ¹³ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[23:18]  ¹⁴ tn Heb “and they left undisturbed his bones, the bones of the prophet who came from Samaria.” If the phrase “the bones of the prophet” were appositional to “his bones,” one would expect the sentence to end “from Judah” (see v. 17). Apparently the “prophet” referred to in the second half of the verse is the old prophet from Bethel who buried the man of God from Judah in his own tomb and instructed his sons to bury his bones there as well (1 Kgs 13:30-31). One expects the text to read “from Bethel,” but “Samaria” (which was not even built at the time of the incident recorded in 1 Kgs 13) is probably an anachronistic reference to the northern kingdom in general. See the note at 1 Kgs 13:32 and the discussion in M. Cogan and H. Tadmor, II Kings (AB), 290.