2 Kings 8:5

8:5 While Gehazi ¹  was telling the king how Elisha ²  had brought the dead back to life, the woman whose son he had brought back to life came to ask the king for her house and field. ³  Gehazi said, “My master, O king, this is the very woman and this is her son whom Elisha brought back to life!”

2 Kings 10:15

10:15 When he left there, he met ⁴  Jehonadab, son of Rekab, who had been looking for him. ⁵  Jehu greeted him and asked, ⁶  “Are you as committed to me as I am to you?” ⁷  Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” ⁸  So he offered his hand and Jehu ⁹  pulled him up into the chariot.

2 Kings 12:18

12:18 King Jehoash of Judah collected all the sacred items that his ancestors Jehoshaphat, Jehoram, and Ahaziah, kings of Judah, had consecrated, as well as his own sacred items and all the gold that could be found in the treasuries of the Lord’s temple and the royal palace. He sent it all ¹⁰  to King Hazael of Syria, who then withdrew ¹¹  from Jerusalem.

2 Kings 18:17

18:17 The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser ¹²  from Lachish to King Hezekiah in Jerusalem, ¹³  along with a large army. They went up and arrived at Jerusalem. They went ¹⁴  and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ¹⁵ 

2 Kings 23:8

23:8 He brought all the priests from the cities of Judah and ruined ¹⁶  the high places where the priests had offered sacrifices, from Geba to Beer Sheba. ¹⁷  He tore down the high place of the goat idols ¹⁸  situated at the entrance of the gate of Joshua, the city official, on the left side of the city gate.

[8:5]  ¹ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

[8:5]  ² tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[8:5]  ³ tn Heb “and look, the woman whose son he had brought back to life was crying out to the king for her house and her field.”

[10:15]  ⁴ tn Heb “found.”

[10:15]  ⁵ tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”

[10:15]  ⁶ tn Heb “and he blessed him and said to him.”

[10:15]  ⁷ tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”

[10:15]  ⁸ tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.

[10:15]  ⁹ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[12:18]  ⁷ tn The object (“it all”) is supplied in the translation for clarification.

[12:18]  ⁸ tn Heb “went up.”

[18:17]  ¹⁰ sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[18:17]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:17]  ¹² tn Heb “and they went up and came.”

[18:17]  ¹³ tn Heb “the field of the washer.”

[23:8]  ¹³ tn Heb “defiled; desecrated,” that is, “made ritually unclean and unusable.”

[23:8]  ¹⁴ sn These towns marked Judah’s northern and southern borders, respectively, at the time of Josiah.

[23:8]  ¹⁵ tc The Hebrew text reads “the high places of the gates,” which is problematic in that the rest of the verse speaks of a specific gate. The translation assumes an emendation to בָּמוֹת הַשְּׁעָרִים (bamot hashÿ’arim), “the high place of the goats” (that is, goat idols). Worship of such images is referred to in Lev 17:7 and 2 Chr 11:15. For a discussion of the textual issue, see M. Cogan and H. Tadmor, II Kings (AB), 286-87.