Together with some ‘Ammonim (עמונים). It says in a midrash that these are descendants of Seir, because that is how the text refers to them at the end of the story. But it calls them ‘Ammonim because they concealed their identity, disguising themselves by wearing clothes of Ammonites so that the Israelites should not recognize them. For [the Edomite descendants of Seir] were under the rule of the Judean kings until they rebelled in the days of Jehoram son of Jehoshaphat (2 Chr 21:8–10). But it is possible to explain that they were a separate nation called ‘Ammonim—for nowhere are the Ammonites called ‘Ammonim, only benei ‘Ammon. The ‘Ammonim, then, were a different nation, who were called that because of where they were located. The same applies for “The ‘Ammonim presented a gift to Uzziah” (2 Chr 26:8) in the account pertaining to Uzziah. It might be, however, that they are the same as the Meunites (מעונים) mentioned there (26:7) and that there was a transposition [of letters]. This, in fact, is the correct alternative, the name of their location having been Maon (מעון). We indeed find in the book of Judges: “The Sidonians, Amalek, and Maon oppressed you” (Judg 10:12).

At the front of the new court. Perhaps it needed repairs, and so they renovated it. In a midrashic vein, our Sages, of blessed memory (b. Pesaḥim 92a), explain that they introduced new legislation in it, declaring that one who has immersed himself in the daytime may not enter the Levite camp. That is, in the court, they introduced new [legislation] that did not derive from the Torah, and this is what it was.

Shefot (=vengeful judgment). This is a noun, in the pattern of se’or (=leaven; Exod 12:15), and yeqod (=a burning; Isa 10:16).

And te’amenu. [This means]: tihyu ne’emanim (=be faithful) to the Holy One, blessed is He.

Which was included with the book of the kings of Israel. The book of Jehu son of Hanani was written together with the book of the Kings of Israel.

Etḥabbar (אתחבר; =entered into a partnership). This is akin to hitḥabbar (התחבר), with the alef in place of a hei. Similarly, [in the phrase] “And all my clothing eg’alti (אגאלתי; =I have dirtied)” (Isa 63:3), [eg’alti] is akin to heg’alti (הגאלתי).

Ve-lo ‘aṣeru to go to Tarshish. This means: ve-lo ‘aṣeru koaḥ (=and they could not muster the strength).