2 Kings 5:7

5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? ¹  Certainly you must see that he is looking for an excuse to fight me!” ² 

2 Kings 6:30

6:30 When the king heard what the woman said, he tore his clothes. As he was passing by on the wall, the people could see he was wearing sackcloth under his clothes. ³ 

2 Kings 11:14

11:14 Then she saw ⁴  the king standing by the pillar, according to custom. The officers stood beside the king with their trumpets and all the people of the land were celebrating and blowing trumpets. Athaliah tore her clothes and screamed, “Treason, treason!” ⁵ 

2 Kings 17:21

17:21 He tore Israel away from David’s dynasty, and Jeroboam son of Nebat became their king. ⁶  Jeroboam drove Israel away ⁷  from the Lord and encouraged them to commit a serious sin. ⁸ 

2 Kings 18:37

18:37 Eliakim son of Hilkiah, the palace supervisor, accompanied by Shebna the scribe and Joah son of Asaph, the secretary, went to Hezekiah with their clothes torn ⁹  and reported to him what the chief adviser had said.

2 Kings 22:19

22:19 ‘You displayed a sensitive spirit ¹⁰  and humbled yourself before the Lord when you heard how I intended to make this place and its residents into an appalling example of an accursed people. ¹¹  You tore your clothes and wept before me, and I have heard you,’ says the Lord.

[5:7]  ¹ tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.

[5:7]  ² tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”

[6:30]  ³ tn Heb “the people saw, and look, [there was] sackcloth against his skin underneath.”

[11:14]  ⁵ tn Heb “and she saw, and look.”

[11:14]  ⁶ tn Or “conspiracy, conspiracy.”

[17:21]  ⁷ tn Heb “and they made Jeroboam son of Nebat king.”

[17:21]  ⁸ 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]  ⁹ tn Heb “a great sin.”

[18:37]  ⁹ sn As a sign of grief and mourning.

[22:19]  ¹¹ tn Heb “Because your heart was tender.”

[22:19]  ¹² tn Heb “how I said concerning this place and its residents to become [an object of] horror and [an example of] a curse.” The final phrase (“horror and a curse”) refers to Judah becoming a prime example of an accursed people. In curse formulations they would be held up as a prime example of divine judgment. For an example of such a curse, see Jer 29:22.