2 Raja-raja 2:13--8:15
Konteks2:13 He picked up Elijah’s cloak, which had fallen off him, and went back and stood on the shore of the Jordan. 2:14 He took the cloak that had fallen off Elijah, 1 hit the water with it, and said, “Where is the Lord, the God of Elijah?” When he hit the water, it divided and Elisha crossed over.
2:15 When the members of the prophetic guild in Jericho, 2 who were standing at a distance, 3 saw him do this, they said, “The spirit that energized Elijah 4 rests upon Elisha.” They went to meet him and bowed down to the ground before him. 2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord 5 may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha 6 replied, “Don’t send them out.” 2:17 But they were so insistent, he became embarrassed. So he said, “Send them out.” They sent the fifty men out and they looked for three days, but could not find Elijah. 7 2:18 When they came back, Elisha 8 was staying in Jericho. He said to them, “Didn’t I tell you, ‘Don’t go’?”
2:19 The men of the city said to Elisha, “Look, the city has a good location, as our 9 master can see. But the water is bad and the land doesn’t produce crops.” 10 2:20 Elisha 11 said, “Get me a new jar and put some salt in it.” So they got it. 2:21 He went out to the spring and threw the salt in. Then he said, “This is what the Lord says, ‘I have purified 12 this water. It will no longer cause death or fail to produce crops.” 13 2:22 The water has been pure to this very day, just as Elisha prophesied. 14
2:23 He went up from there to Bethel. 15 As he was traveling up the road, some young boys 16 came out of the city and made fun of him, saying, “Go on up, baldy! Go on up, baldy!” 2:24 When he turned around and saw them, he called God’s judgment down on them. 17 Two female bears came out of the woods and ripped forty-two of the boys to pieces. 2:25 From there he traveled to Mount Carmel and then back to Samaria. 18
3:1 In the eighteenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Jehoram became king over Israel in Samaria; 19 he ruled for twelve years. 3:2 He did evil in the sight of 20 the Lord, but not to the same degree as his father and mother. He did remove the sacred pillar of Baal that his father had made. 3:3 Yet he persisted in 21 the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them. 22
3:4 Now King Mesha of Moab was a sheep breeder. 23 He would send as tribute 24 to the king of Israel 100,000 male lambs and the wool of 100,000 rams. 3:5 When Ahab died, the king of Moab rebelled against the king of Israel. 3:6 At that time King Jehoram left Samaria and assembled all Israel for war. 3:7 He sent 25 this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me. Will you fight with me against Moab?” Jehoshaphat 26 replied, “I will join you in the campaign; my army and horses are at your disposal.” 27 3:8 He then asked, “Which invasion route are we going to take?” 28 Jehoram 29 answered, “By the road through the Desert of Edom.” 3:9 So the kings of Israel, Judah, and Edom 30 set out together. They wandered around on the road for seven days and finally ran out of water for the men and animals they had with them. 3:10 The king of Israel said, “Oh no! 31 Certainly the Lord has summoned these three kings so that he can hand them over to the king of Moab!” 3:11 Jehoshaphat asked, “Is there no prophet of the Lord here that we might seek the Lord’s direction?” 32 One of the servants of the king of Israel answered, “Elisha son of Shapat is here; he used to be Elijah’s servant.” 33 3:12 Jehoshaphat said, “The Lord speaks through him.” 34 So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.
3:13 Elisha said to the king of Israel, “Why are you here? 35 Go to your father’s prophets or your mother’s prophets!” The king of Israel replied to him, “No, for the Lord is the one who summoned these three kings so that he can hand them over to Moab.” 3:14 Elisha said, “As certainly as the Lord who rules over all 36 lives (whom I serve), 37 if I did not respect King Jehoshaphat of Judah, 38 I would not pay attention to you or acknowledge you. 39 3:15 But now, get me a musician.” 40 When the musician played, the Lord energized him, 41 3:16 and he said, “This is what the Lord says, ‘Make many cisterns in this valley,’ 42 3:17 for this is what the Lord says, ‘You will not feel 43 any wind or see any rain, but this valley will be full of water and you and your cattle and animals will drink.’ 3:18 This is an easy task for the Lord; 44 he will also hand Moab over to you. 3:19 You will defeat every fortified city and every important 45 city. You must chop down 46 every productive 47 tree, stop up all the springs, and cover all the cultivated land with stones.” 48
3:20 Sure enough, the next morning, at the time of the morning sacrifice, water came flowing down from Edom and filled the land. 49 3:21 Now all Moab had heard that the kings were attacking, 50 so everyone old enough to fight was mustered and placed at the border. 51 3:22 When they got up early the next morning, the sun was shining on the water. To the Moabites, who were some distance away, the water looked red like blood. 3:23 The Moabites 52 said, “It’s blood! The kings are totally destroyed! 53 They have struck one another down! Now, Moab, seize the plunder!” 3:24 When they approached the Israelite camp, the Israelites rose up and struck down the Moabites, who then ran from them. The Israelites 54 thoroughly defeated 55 Moab. 3:25 They tore down the cities and each man threw a stone into every cultivated field until they were covered. 56 They stopped up every spring and chopped down every productive tree.
Only Kir Hareseth was left intact, 57 but the slingers surrounded it and attacked it. 3:26 When the king of Moab realized he was losing the battle, 58 he and 700 swordsmen tried to break through and attack 59 the king of Edom, but they failed. 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, 60 so they broke off the attack 61 and returned to their homeland.
4:1 Now a wife of one of the prophets 62 appealed 63 to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. 64 Now the creditor is coming to take away my two boys to be his servants.” 4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.” 4:3 He said, “Go and ask all your neighbors for empty containers. 65 Get as many as you can. 66 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; 67 set aside each one when you have filled it.” 4:5 So she left him and closed the door behind her and her sons. As they were bringing the containers to her, she was pouring the olive oil. 4:6 When the containers were full, she said to one of her sons, 68 “Bring me another container.” But he answered her, “There are no more.” Then the olive oil stopped flowing. 4:7 She went and told the prophet. 69 He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”
4:8 One day Elisha traveled to Shunem, where a prominent 70 woman lived. She insisted that he stop for a meal. 71 So whenever he was passing through, he would stop in there for a meal. 72 4:9 She said to her husband, “Look, I’m sure 73 that the man who regularly passes through here is a very special prophet. 74 4:10 Let’s make a small private upper room 75 and furnish it with 76 a bed, table, chair, and lamp. When he visits us, he can stay there.”
4:11 One day Elisha 77 came for a visit; he went 78 into the upper room and rested. 79 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” 80 So he did so and she came to him. 81 4:13 Elisha said to Gehazi, 82 “Tell her, ‘Look, you have treated us with such great respect. 83 What can I do for you? Can I put in a good word for you with the king or the commander of the army?’” She replied, “I’m quite secure.” 84 4:14 So he asked Gehazi, 85 “What can I do for her?” Gehazi replied, “She has no son, and her husband is old.” 4:15 Elisha told him, “Ask her to come here.” 86 So he did so 87 and she came and stood in the doorway. 88 4:16 He said, “About this time next year 89 you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!” 4:17 The woman did conceive, and at the specified time the next year she gave birth to a son, just as Elisha had told her.
4:18 The boy grew and one day he went out to see his father who was with the harvest workers. 90 4:19 He said to his father, “My head! My head!” His father 91 told a servant, “Carry him to his mother.” 4:20 So he picked him up and took him to his mother. He sat on her lap 92 until noon and then died. 4:21 She went up and laid him down on the prophet’s 93 bed. She shut the door behind her and left. 4:22 She called to her husband, “Send me one of the servants and one of the donkeys, so I can go see the prophet quickly and then return.” 4:23 He said, “Why do you want to go see him today? It is not the new moon 94 or the Sabbath.” She said, “Everything’s fine.” 95 4:24 She saddled the donkey and told her servant, “Lead on. 96 Do not stop unless I say so.” 97
4:25 So she went to visit 98 the prophet at Mount Carmel. When he 99 saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman. 4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, 100 “Everything’s fine.” 4:27 But when she reached the prophet on the mountain, she grabbed hold of his feet. Gehazi came near to push her away, but the prophet said, “Leave her alone, for she is very upset. 101 The Lord has kept the matter hidden from me; he didn’t tell me about it.” 4:28 She said, “Did I ask my master for a son? Didn’t I say, ‘Don’t mislead me?’” 4:29 Elisha 102 told Gehazi, “Tuck your robes into your belt, take my staff, 103 and go! Don’t stop to exchange greetings with anyone! 104 Place my staff on the child’s face.” 4:30 The mother of the child said, “As certainly as the Lord lives and as you live, I will not leave you.” So Elisha 105 got up and followed her back.
4:31 Now Gehazi went on ahead of them. He placed the staff on the child’s face, but there was no sound or response. When he came back to Elisha 106 he told him, “The child did not wake up.” 4:32 When Elisha arrived at the house, there was 107 the child lying dead on his bed. 4:33 He went in by himself and closed the door. 108 Then he prayed to the Lord. 4:34 He got up on the bed and spread his body out over 109 the boy; he put his mouth on the boy’s 110 mouth, his eyes over the boy’s eyes, and the palms of his hands against the boy’s palms. He bent down over him, and the boy’s skin 111 grew warm. 4:35 Elisha 112 went back and walked around in the house. 113 Then he got up on the bed again 114 and bent down over him. The child sneezed seven times and opened his eyes. 4:36 Elisha 115 called to Gehazi and said, “Get the Shunammite woman.” So he did so 116 and she came to him. He said to her, “Take your son.” 4:37 She came in, fell at his feet, and bowed down. Then she picked up her son and left.
4:38 Now Elisha went back to Gilgal, while there was famine in the land. Some of the prophets were visiting him 117 and he told his servant, “Put the big pot on the fire 118 and boil some stew for the prophets.” 119 4:39 Someone went out to the field to gather some herbs and found a wild vine. 120 He picked some of its fruit, 121 enough to fill up the fold of his robe. He came back, cut it up, and threw the slices 122 into the stew pot, not knowing they were harmful. 123 4:40 The stew was poured out 124 for the men to eat. When they ate some of the stew, they cried out, “Death is in the pot, O prophet!” They could not eat it. 4:41 He said, “Get some flour.” Then he threw it into the pot and said, “Now pour some out for the men so they may eat.” 125 There was no longer anything harmful in the pot.
4:42 Now a man from Baal Shalisha brought some food for the prophet 126 – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. 127 Elisha 128 said, “Set it before the people so they may eat.” 4:43 But his attendant said, “How can I feed a hundred men with this?” 129 He replied, “Set it before the people so they may eat, for this is what the Lord says, ‘They will eat and have some left over.’” 130 4:44 So he set it before them; they ate and had some left over, just as the Lord predicted. 131
5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, 132 for through him the Lord had given Syria military victories. But this great warrior had a skin disease. 133 5:2 Raiding parties went out from Syria and took captive from the land of Israel a young girl, who became a servant to Naaman’s wife. 5:3 She told her mistress, “If only my master were in the presence of the prophet who is in Samaria! 134 Then he would cure him of his skin disease.”
5:4 Naaman 135 went and told his master what the girl from the land of Israel had said. 5:5 The king of Syria said, “Go! I will send a letter to the king of Israel.” So Naaman 136 went, taking with him ten talents 137 of silver, six thousand shekels of gold, 138 and ten suits of clothes. 5:6 He brought the letter to king of Israel. It read: “This is a letter of introduction for my servant Naaman, 139 whom I have sent to be cured of his skin disease.” 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? 140 Certainly you must see that he is looking for an excuse to fight me!” 141
5:8 When Elisha the prophet 142 heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him 143 to me so he may know there is a prophet in Israel.” 5:9 So Naaman came with his horses and chariots and stood in the doorway of Elisha’s house. 5:10 Elisha sent out a messenger who told him, “Go and wash seven times in the Jordan; your skin will be restored 144 and you will be healed.” 5:11 Naaman went away angry. He said, “Look, I thought for sure he would come out, stand there, invoke the name of the Lord his God, wave his hand over the area, and cure the skin disease. 5:12 The rivers of Damascus, the Abana and Pharpar, are better than any of the waters of Israel! 145 Could I not wash in them and be healed?” So he turned around and went away angry. 5:13 His servants approached and said to him, “O master, 146 if the prophet had told you to do some difficult task, 147 you would have been willing to do it. 148 It seems you should be happy that he simply said, “Wash and you will be healed.” 149 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. 150 His skin became as smooth as a young child’s 151 and he was healed.
5:15 He and his entire entourage returned to the prophet. Naaman 152 came and stood before him. He said, “For sure 153 I know that there is no God in all the earth except in Israel! Now, please accept a gift from your servant.” 5:16 But Elisha 154 replied, “As certainly as the Lord lives (whom I serve), 155 I will take nothing from you.” Naaman 156 insisted that he take it, but he refused. 5:17 Naaman said, “If not, then please give your servant a load of dirt, enough for a pair of mules to carry, 157 for your servant will never again offer a burnt offering or sacrifice to a god other than the Lord. 158 5:18 May the Lord forgive your servant for this one thing: When my master enters the temple of Rimmon to worship, and he leans on my arm and I bow down in the temple of Rimmon, may the Lord forgive your servant for this.” 159 5:19 Elisha 160 said to him, “Go in peace.”
When he had gone a short distance, 161 5:20 Gehazi, the prophet Elisha’s servant, thought, 162 “Look, my master did not accept what this Syrian Naaman offered him. 163 As certainly as the Lord lives, I will run after him and accept something from him.” 5:21 So Gehazi ran after Naaman. When Naaman saw someone running after him, he got down from his chariot to meet him and asked, “Is everything all right?” 164 5:22 He answered, “Everything is fine. 165 My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. 166 Please give them a talent 167 of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. 168 He insisted, and tied up two talents of silver in two bags, along with two suits of clothes. He gave them to two of his servants and they carried them for Gehazi. 169 5:24 When he arrived at the hill, he took them from the servants 170 and put them in the house. Then he sent the men on their way. 171
5:25 When he came and stood before his master, Elisha asked him, “Where have you been, Gehazi?” He answered, “Your servant hasn’t been anywhere.” 5:26 Elisha 172 replied, “I was there in spirit when a man turned and got down from his chariot to meet you. 173 This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. 174 5:27 Therefore Naaman’s skin disease will afflict 175 you and your descendants forever!” When Gehazi 176 went out from his presence, his skin was as white as snow. 177
6:1 Some of the prophets 178 said to Elisha, “Look, the place where we meet with you 179 is too cramped 180 for us. 6:2 Let’s go to the Jordan. Each of us will get a log from there and we will build a meeting place for ourselves there.” He said, “Go.” 6:3 One of them said, “Please come along with your servants.” He replied, “All right, I’ll come.” 6:4 So he went with them. When they arrived at the Jordan, they started cutting down trees. 6:5 As one of them was felling a log, the ax head 181 dropped into the water. He shouted, “Oh no, 182 my master! It was borrowed!” 6:6 The prophet 183 asked, “Where did it drop in?” When he showed him the spot, Elisha 184 cut off a branch, threw it in at that spot, and made the ax head float. 6:7 He said, “Lift it out.” So he reached out his hand and grabbed it.
6:8 Now the king of Syria was at war with Israel. He consulted his advisers, who said, “Invade 185 at such and such 186 a place.” 6:9 But the prophet sent this message to the king of Israel, “Make sure you don’t pass through this place because Syria is invading there.” 6:10 So the king of Israel sent a message to the place the prophet had pointed out, warning it 187 to be on its guard. This happened on several occasions. 188 6:11 This made the king of Syria upset. 189 So he summoned his advisers 190 and said to them, “One of us must be helping the king of Israel.” 191 6:12 One of his advisers said, “No, my master, O king. The prophet Elisha who lives in Israel keeps telling the king of Israel the things you say in your bedroom.” 6:13 The king 192 ordered, “Go, find out where he is, so I can send some men to capture him.” 193 The king was told, “He is in Dothan.” 6:14 So he sent horses and chariots there, along with a good-sized army. 194 They arrived during the night and surrounded the city.
6:15 The prophet’s 195 attendant got up early in the morning. When he went outside there was an army surrounding the city, along with horses and chariots. He said to Elisha, 196 “Oh no, my master! What will we do?” 6:16 He replied, “Don’t be afraid, for our side outnumbers them.” 197 6:17 Then Elisha prayed, “O Lord, open his eyes so he can see.” The Lord opened the servant’s eyes and he saw that 198 the hill was full of horses and chariots of fire all around Elisha. 6:18 As they approached him, 199 Elisha prayed to the Lord, “Strike these people 200 with blindness.” 201 The Lord 202 struck them with blindness as Elisha requested. 203 6:19 Then Elisha said to them, “This is not the right road or city. Follow me, and I will lead you to the man you’re looking for.” He led them to Samaria. 204
6:20 When they had entered Samaria, Elisha said, “O Lord, open their eyes, so they can see.” The Lord opened their eyes and they saw that they were in the middle of Samaria. 205 6:21 When the king of Israel saw them, he asked Elisha, “Should I strike them down, 206 my master?” 207 6:22 He replied, “Do not strike them down! You did not capture them with your sword or bow, so what gives you the right to strike them down? 208 Give them some food and water, so they can eat and drink and then go back to their master.” 6:23 So he threw a big banquet 209 for them and they ate and drank. Then he sent them back 210 to their master. After that no Syrian raiding parties again invaded the land of Israel.
6:24 Later King Ben Hadad of Syria assembled his entire army and attacked 211 and besieged Samaria. 212 6:25 Samaria’s food supply ran out. 213 They laid siege to it so long that 214 a donkey’s head was selling for eighty shekels of silver 215 and a quarter of a kab 216 of dove’s droppings 217 for five shekels of silver. 218
6:26 While the king of Israel was passing by on the city wall, a woman shouted to him, “Help us, my master, O king!” 6:27 He replied, “No, let the Lord help you. How can I help you? The threshing floor and winepress are empty.” 219 6:28 Then the king asked her, “What’s your problem?” She answered, “This woman said to me, ‘Hand over your son; we’ll eat him today and then eat my son tomorrow.’ 6:29 So we boiled my son and ate him. Then I said to her the next day, ‘Hand over your son and we’ll eat him.’ But she hid her son!” 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. 220 6:31 Then he said, “May God judge me severely 221 if Elisha son of Shaphat still has his head by the end of the day!” 222
6:32 Now Elisha was sitting in his house with the community leaders. 223 The king 224 sent a messenger on ahead, but before he arrived, 225 Elisha 226 said to the leaders, 227 “Do you realize this assassin intends to cut off my head?” 228 Look, when the messenger arrives, shut the door and lean against it. His master will certainly be right behind him.” 229 6:33 He was still talking to them when 230 the messenger approached 231 and said, “Look, the Lord is responsible for this disaster! 232 Why should I continue to wait for the Lord to help?” 7:1 Elisha replied, “Hear the word of the Lord! This is what the Lord says, ‘About this time tomorrow a seah 233 of finely milled flour will sell for a shekel and two seahs of barley for a shekel at the gate of Samaria.’” 7:2 An officer who was the king’s right-hand man 234 responded to the prophet, 235 “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?” 236 Elisha 237 said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 238
7:3 Now four men with a skin disease 239 were sitting at the entrance of the city gate. They said to one another, “Why are we just sitting here waiting to die? 240 7:4 If we go into the city, we’ll die of starvation, 241 and if we stay here we’ll die! So come on, let’s defect 242 to the Syrian camp! If they spare us, 243 we’ll live; if they kill us – well, we were going to die anyway.” 244 7:5 So they started toward 245 the Syrian camp at dusk. When they reached the edge of the Syrian camp, there was no one there. 7:6 The Lord had caused the Syrian camp to hear the sound of chariots and horses and a large army. Then they said to one another, “Look, the king of Israel has paid the kings of the Hittites and Egypt to attack us!” 7:7 So they got up and fled at dusk, leaving behind their tents, horses, and donkeys. They left the camp as it was and ran for their lives. 7:8 When the men with a skin disease reached the edge of the camp, they entered a tent and had a meal. 246 They also took some silver, gold, and clothes and went and hid it all. 247 Then they went back and entered another tent. They looted it 248 and went and hid what they had taken. 7:9 Then they said to one another, “It’s not right what we’re doing! This is a day to celebrate, but we haven’t told anyone. 249 If we wait until dawn, 250 we’ll be punished. 251 So come on, let’s go and inform the royal palace.” 7:10 So they went and called out to the gatekeepers 252 of the city. They told them, “We entered the Syrian camp and there was no one there. We didn’t even hear a man’s voice. 253 But the horses and donkeys are still tied up, and the tents remain up.” 254 7:11 The gatekeepers relayed the news to the royal palace. 255
7:12 The king got up in the night and said to his advisers, 256 “I will tell you what the Syrians have done to us. They know we are starving, so they left the camp and hid in the field, thinking, ‘When they come out of the city, we will capture them alive and enter the city.’” 7:13 One of his advisers replied, “Pick some men and have them take five of the horses that are left in the city. (Even if they are killed, their fate will be no different than that of all the Israelite people – we’re all going to die!) 257 Let’s send them out so we can know for sure what’s going on.” 258 7:14 So they picked two horsemen and the king sent them out to track the Syrian army. 259 He ordered them, “Go and find out what’s going on.” 260 7:15 So they tracked them 261 as far as the Jordan. The road was filled with clothes and equipment that the Syrians had discarded in their haste. 262 The scouts 263 went back and told the king. 7:16 Then the people went out and looted the Syrian camp. A seah 264 of finely milled flour sold for a shekel, and two seahs of barley for a shekel, just as the Lord had said they would. 265
7:17 Now the king had placed the officer who was his right-hand man 266 at the city gate. When the people rushed out, they trampled him to death in the gate. 267 This fulfilled the prophet’s word which he had spoken when the king tried to arrest him. 268 7:18 The prophet told the king, “Two seahs of barley will sell for a shekel, and a seah of finely milled flour for a shekel; this will happen about this time tomorrow in the gate of Samaria.” 7:19 But the officer replied to the prophet, “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?” 269 Elisha 270 said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 271 7:20 This is exactly what happened to him. The people trampled him to death in the city gate.
8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, 272 for the Lord has decreed that a famine will overtake the land for seven years.” 8:2 So the woman did as the prophet said. 273 She and her family went and lived in the land of the Philistines for seven years. 8:3 After seven years the woman returned from the land of the Philistines and went to ask the king to give her back her house and field. 274 8:4 Now the king was talking to Gehazi, the prophet’s 275 servant, and said, “Tell me all the great things which Elisha has done.” 8:5 While Gehazi 276 was telling the king how Elisha 277 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. 278 Gehazi said, “My master, O king, this is the very woman and this is her son whom Elisha brought back to life!” 8:6 The king asked the woman about it, and she gave him the details. 279 The king assigned a eunuch to take care of her request and ordered him, 280 “Give her back everything she owns, as well as the amount of crops her field produced from the day she left the land until now.”
8:7 Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king 281 was told, “The prophet 282 has come here.” 8:8 So the king told Hazael, “Take a gift 283 and go visit the prophet. Request from him an oracle from the Lord. Ask him, 284 ‘Will I recover from this sickness?’” 8:9 So Hazael went to visit Elisha. 285 He took along a gift, 286 as well as 287 forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, 288 King Ben Hadad of Syria, has sent me to you with this question, 289 ‘Will I recover from this sickness?’” 8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ 290 but the Lord has revealed to me that he will surely die.” 8:11 Elisha 291 just stared at him until Hazael became uncomfortable. 292 Then the prophet started crying. 8:12 Hazael asked, “Why are you crying, my master?” He replied, “Because I know the trouble you will cause the Israelites. You will set fire to their fortresses, kill their young men with the sword, smash their children to bits, and rip open their pregnant women.” 8:13 Hazael said, “How could your servant, who is as insignificant as a dog, accomplish this great military victory?” 293 Elisha answered, “The Lord has revealed to me that you will be the king of Syria.” 294 8:14 He left Elisha and went to his master. Ben Hadad 295 asked him, “What did Elisha tell you?” Hazael 296 replied, “He told me you would surely recover.” 8:15 The next day Hazael 297 took a piece of cloth, dipped it in water, and spread it over Ben Hadad’s 298 face until he died. Then Hazael replaced him as king.
2 Raja-raja 9:1-13
Konteks9:1 Now Elisha the prophet summoned a member of the prophetic guild 299 and told him, “Tuck your robes into your belt, take this container 300 of olive oil in your hand, and go to Ramoth Gilead. 9:2 When you arrive there, look for Jehu son of Jehoshaphat son of Nimshi and take him aside into an inner room. 301 9:3 Take the container of olive oil, pour it over his head, and say, ‘This is what the Lord says, “I have designated 302 you as king over Israel.”’ Then open the door and run away quickly!” 303
9:4 So the young prophet 304 went to Ramoth Gilead. 9:5 When he arrived, the officers of the army were sitting there. 305 So he said, “I have a message for you, O officer.” 306 Jehu asked, “For which one of us?” 307 He replied, “For you, O officer.” 9:6 So Jehu 308 got up and went inside. Then the prophet 309 poured the olive oil on his head and said to him, “This is what the Lord God of Israel says, ‘I have designated you as king over the Lord’s people Israel. 9:7 You will destroy the family of your master Ahab. 310 I will get revenge against Jezebel for the shed blood of my servants the prophets and for the shed blood of all the Lord’s servants. 311 9:8 Ahab’s entire family will die. I 312 will cut off every last male belonging to Ahab in Israel, including even the weak and incapacitated. 313 9:9 I will make Ahab’s dynasty 314 like those of Jeroboam son of Nebat and Baasha son of Ahijah. 9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” 315 Then he opened the door and ran away.
9:11 When Jehu rejoined 316 his master’s servants, they 317 asked him, “Is everything all right? 318 Why did this madman visit you?” He replied, “Ah, it’s not important. You know what kind of man he is and the kinds of things he says.” 319 9:12 But they said, “You’re lying! Tell us what he said.” So he told them what he had said. He also related how he had said, 320 “This is what the Lord says, ‘I have designated you as king over Israel.’” 9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s 321 feet on the steps. 322 The trumpet was blown 323 and they shouted, “Jehu is 324 king!”
2 Raja-raja 13:14-21
Konteks13:14 Now Elisha had a terminal illness. 325 King Joash of Israel went down to visit him. 326 He wept before him and said, “My father, my father! The chariot 327 and horsemen of Israel!” 328 13:15 Elisha told him, “Take a bow and some arrows,” and he did so. 329 13:16 Then Elisha 330 told the king of Israel, “Aim the bow.” 331 He did so, 332 and Elisha placed his hands on the king’s hands. 13:17 Elisha 333 said, “Open the east window,” and he did so. 334 Elisha said, “Shoot!” and
he did so. 335 Elisha 336 said, “This arrow symbolizes the victory the Lord will give you over Syria. 337 You will annihilate Syria in Aphek!” 338 13:18 Then Elisha 339 said, “Take the arrows,” and he did so. 340 He told the king of Israel, “Strike the ground!” He struck the ground three times and stopped. 13:19 The prophet 341 got angry at him and said, “If you had struck the ground five or six times, you would have annihilated Syria! 342 But now, you will defeat Syria only three times.”
13:20 Elisha died and was buried. 343 Moabite raiding parties invaded 344 the land at the beginning of the year. 345 13:21 One day some men 346 were burying a man when they spotted 347 a raiding party. So they threw the dead man 348 into Elisha’s tomb. When the body 349 touched Elisha’s bones, the dead man 350 came to life and stood on his feet.
[2:14] 1 tn Heb “Elijah’s cloak, which had fallen off him.” The wording is changed slightly in the translation for the sake of variety of expression (see v. 13).
[2:15] 2 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:15] 3 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
[2:15] 4 tn Heb “the spirit of Elijah.”
[2:16] 5 tn Or “the spirit of the
[2:16] 6 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:17] 7 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
[2:18] 8 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:19] 10 tn Heb “miscarries” or “is barren.”
[2:20] 11 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:21] 13 tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”
[2:22] 14 tn Heb “according to the word of Elisha which he spoke.”
[2:23] 15 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:23] 16 tn The word נַעַר (na’ar), here translated “boy,” can refer to a broad age range, including infants as well as young men. But the qualifying term “young” (or “small”) suggests these youths were relatively young. The phrase in question (“young boy”) occurs elsewhere in 1 Sam 20:35; 1 Kgs 3:7 (used by Solomon in an hyperbolic manner); 11:17; 2 Kgs 5:14; and Isa 11:6.
[2:24] 17 tn Heb “he cursed them in the name of the
[2:25] 18 sn The two brief episodes recorded in vv. 19-25 demonstrate Elisha’s authority and prove that he is the legitimate prophetic heir of Elijah. He has the capacity to bring life and blessing to those who recognize his authority, or death and judgment to those who reject him.
[2:25] map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:1] 19 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:2] 20 tn Heb “in the eyes of.”
[3:3] 21 tn Heb “held tight,” or “clung to.”
[3:3] 22 tc The Hebrew text has the singular, “it.” Some ancient witnesses read the plural, which seems preferable since the antecedent (“sins”) is plural. Another option is to emend the plural “sins” to a singular. One ancient Greek witness has the singular “sin.”
[3:4] 23 tn For a discussion of the meaning of term (נֹקֵד, noqed), see M. Cogan and H. Tadmor, II Kings (AB), 43.
[3:4] 24 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.
[3:7] 25 tn Heb “went and sent.”
[3:7] 26 tn Heb “he”; the referent (Jehoshaphat) has been specified in the translation for clarity.
[3:7] 27 tn Heb “I will go up – like me, like you; like my people, like your people; like my horses; like your horses.”
[3:8] 28 tn Heb “Where is the road we will go up?”
[3:8] 29 tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity.
[3:9] 30 tn Heb “the king of Israel and the king of Judah and the king of Edom.”
[3:11] 32 tn Heb “that we might inquire of the
[3:11] 33 tn Heb “who poured water on the hands of Elijah.” This refers to one of the typical tasks of a servant.
[3:12] 34 tn Heb “the word of the
[3:13] 35 tn Or “What do we have in common?” The text reads literally, “What to me and to you?”
[3:14] 36 tn Traditionally “the
[3:14] 37 tn Heb “before whom I stand.”
[3:14] 38 tn Heb “if I did not lift up the face of Jehoshaphat the king of Judah.”
[3:14] 39 tn Heb “I would not look at you or see you.”
[3:15] 40 tn The term used refers to one who plays a stringed instrument, perhaps a harp.
[3:15] 41 tn Heb “the hand of the
[3:16] 42 tn Heb “making this valley cisterns, cisterns.” The Hebrew noun גֵּב (gev) means “cistern” in Jer 14:3 (cf. Jer 39:10). The repetition of the noun is for emphasis. See GKC 396 §123.e. The verb (“making”) is an infinitive absolute, which has to be interpreted in light of the context. The translation above takes it in an imperatival sense. The command need not be understood as literal, but as hyperbolic. Telling them to build cisterns is a dramatic way of leading into the announcement that he would miraculously provide water in the desert. Some prefer to translate the infinitive as an imperfect with the Lord as the understood subject, “I will turn this valley [into] many pools.”
[3:18] 44 tn Heb “and this is easy in the eyes of the
[3:19] 45 tn Heb “choice” or “select.”
[3:19] 46 tn Elisha places the object first and uses an imperfect verb form. The stylistic shift may signal that he is now instructing them what to do, rather than merely predicting what would happen.
[3:19] 48 tn Heb “and ruin every good portion with stones.”
[3:20] 49 tn Heb “and in the morning, when the offering is offered up, look, water was coming from the way of Edom, and the land was filled with water.”
[3:21] 50 tn Heb “had come up to fight them.”
[3:21] 51 tn Heb “and they mustered all who tied on a belt and upwards, and they stood at the border.”
[3:23] 52 tn Heb “they”; the referent (the Moabites) has been specified in the translation for clarity.
[3:23] 53 tn The translation assumes the verb is חָרַב (kharav, “to be desolate”). The infinitive absolute precedes the finite verb form for emphasis. (For another example of the Hophal infinitive with a Niphal finite verb, see Lev 19:20. Cf. also IBHS 582 §35.2.1c.) Some prefer to derive the verb from a proposed homonym meaning “at HALOT 349 s.v. II חרב and BDB 352 s.v. חָרְבָה).
[3:24] 55 tc The consonantal text (Kethib) suggests, “and they went, striking down,” but the marginal reading (Qere) is “they struck down, striking down.” For a discussion of the textual problem, see M. Cogan and H. Tadmor, II Kings (AB), 46.
[3:25] 56 tn Heb “and [on] every good portion they were throwing each man his stone and they filled it.” The vav + perfect (“and they filled”) here indicates customary action contemporary with the situation described in the preceding main clause (where a customary imperfect is used, “they were throwing”). See the note at 3:4.
[3:25] 57 tn Heb “until he had allowed its stones to remain in Kir Hareseth.”
[3:26] 58 tn Heb “and the king of Moab saw that the battle was too strong for him.”
[3:26] 59 tn Heb “he took with him seven hundred men, who drew the sword, to break through against.”
[3:27] 60 tn Heb “there was great anger against Israel.”
[3:27] sn The meaning of this statement is uncertain, for the subject of the anger is not indicated. Except for two relatively late texts, the noun קֶצֶף (qetsef) refers to an outburst of divine anger. But it seems unlikely the Lord would be angry with Israel, for he placed his stamp of approval on the campaign (vv. 16-19). D. N. Freedman suggests the narrator, who obviously has a bias against the Omride dynasty, included this observation to show that the Lord would not allow the Israelite king to “have an undiluted victory” (as quoted in M. Cogan and H. Tadmor, II Kings [AB], 52, n. 8). Some suggest that the original source identified Chemosh the Moabite god as the subject and that his name was later suppressed by a conscientious scribe, but this proposal raises more questions than it answers. For a discussion of various views, see M. Cogan and H. Tadmor, II Kings (AB), 47-48, 51-52.
[3:27] 61 tn Heb “they departed from him.”
[4:1] 62 tn Heb “a wife from among the wives of the sons of the prophets.”
[4:1] 64 tn Heb “your servant feared the
[4:3] 65 tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”
[4:3] 66 tn Heb “Do not borrow just a few.”
[4:4] 67 tn Heb “all these vessels.”
[4:7] 69 tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).
[4:8] 70 tn Heb “great,” perhaps “wealthy.”
[4:8] 71 tn Or “she urged him to eat some food.”
[4:8] 72 tn Or “he would turn aside there to eat some food.”
[4:9] 74 tn Heb “holy man of God.”
[4:10] 75 tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”
[4:10] 76 tn Heb “and let’s put there for him.”
[4:11] 77 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:11] 78 tn Heb “turned aside.”
[4:11] 79 tn Or “slept there.”
[4:12] 80 tn Heb “Call for this Shunammite woman.”
[4:12] 81 tn Heb “and he called for her and she stood before him.”
[4:13] 82 tn Heb “he said to him.”
[4:13] 83 tn Heb “you have turned trembling to us with all this trembling.” The exaggerated language is probably idiomatic. The point seems to be that she has taken great pains or gone out of her way to be kind to them. Her concern was a sign of her respect for the prophetic office.
[4:13] 84 tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.
[4:14] 85 tn Heb “and he said.”
[4:15] 86 tn Heb “Call for her.”
[4:15] 87 tn Heb “and he called her.”
[4:15] 88 tn Heb “and he called for her and she stood in the door.”
[4:16] 89 tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.
[4:18] 90 tn Heb “to his father, to the harvesters.”
[4:19] 91 tn Heb “He”; the referent (the boy’s father) has been specified in the translation for clarity.
[4:21] 93 tn Heb “man of God’s.”
[4:23] 94 sn The new moon was a time of sacrifice and special feasts (Num 28:14; 1 Sam 20:5). Apparently it was a convenient time to visit a prophet. See M. Cogan and H. Tadmor, II Kings (AB), 57.
[4:24] 96 tn Heb “lead [the donkey on] and go.”
[4:24] 97 tn Heb “do not restrain for me the riding unless I say to you.”
[4:25] 98 tn Heb “went and came.”
[4:25] 99 tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.
[4:26] 100 tn Heb “she said.” The narrator streamlines the story at this point, omitting any reference to Gehazi running to meet her and asking her the questions.
[4:27] 101 tn Heb “her soul [i.e., ‘disposition’] is bitter.”
[4:29] 102 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:29] 103 tn Heb “take my staff in your hand.”
[4:29] 104 tn Heb “If you meet a man, do not greet him with a blessing; if a man greets you with a blessing, do not answer.”
[4:30] 105 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity. The referent must be Elisha here, since the following verse makes it clear that Gehazi had gone on ahead of them.
[4:31] 106 tn Heb “to meet him.”
[4:33] 108 tn Heb “and closed the door behind the two of them.”
[4:34] 109 tn Heb “he went up and lay down over.”
[4:34] 110 tn Heb “his” (also in the next two clauses).
[4:34] 111 tn Or perhaps, “body”; Heb “flesh.”
[4:35] 112 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:35] 113 tn Heb “and he returned and went into the house, once here and once there.”
[4:35] 114 tn Heb “and he went up.”
[4:36] 115 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:36] 116 tn Heb “and he called for her.”
[4:38] 117 tn Heb “the sons of the prophets were sitting before him.”
[4:38] 118 tn The words “the fire” are added for clarification.
[4:38] 119 tn Heb “sons of the prophets.”
[4:39] 120 tn Heb “a vine of the field.”
[4:39] 121 tn Heb “[some] of the gourds of the field.”
[4:39] 122 tn Heb “he came and cut [them up].”
[4:39] 123 tc The Hebrew text reads, “for they did not know” (יָדָעוּ, yada’u) but some emend the final shureq (וּ, indicating a third plural subject) to holem vav (וֹ, a third masculine singular pronominal suffix on a third singular verb) and read “for he did not know it.” Perhaps it is best to omit the final vav as dittographic (note the vav at the beginning of the next verb form) and read simply, “for he did not know.” See M. Cogan and H. Tadmor, II Kings (AB), 59.
[4:40] 124 tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.
[4:41] 125 tn Or “and let them eat.”
[4:42] 126 tn Heb “man of God.”
[4:42] 127 tn On the meaning of the word צִקְלוֹן (tsiqlon), “ear of grain,” see HALOT 148 s.v. בָּצֵק and M. Cogan and H. Tadmor, II Kings (AB), 59.
[4:42] 128 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:43] 129 tn Heb “How can I set this before a hundred men?”
[4:43] 130 tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.
[4:44] 131 tn Heb “according to the word of the
[5:1] 132 tn Heb “was a great man before his master and lifted up with respect to the face.”
[5:1] 133 tn For a discussion of מְצֹרָע (mÿtsora’), traditionally translated “leprous,” see M. Cogan and H. Tadmor, II Kings (AB), 63. Naaman probably had a skin disorder of some type, not leprosy/Hansen’s disease.
[5:3] 134 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[5:4] 135 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 136 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 137 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 750 pounds of silver (cf. NCV, NLT, CEV).
[5:5] 138 tn Heb “six thousand gold […].” The unit of measure is not given in the Hebrew text. A number of English versions supply “pieces” (e.g., KJV, ASV, NAB, TEV) or “shekels” (e.g., NASB, NIV, NRSV).
[5:6] 139 tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”
[5:7] 140 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] 141 tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”
[5:8] 142 tn Heb “man of God” (also in vv. 15, 20).
[5:8] 143 tn Heb “Let him come.”
[5:10] 144 tn Heb “will return to you.”
[5:12] 145 tn Heb “Are not Abana and Pharpar, the rivers of Damascus, better than all of the waters of Israel?” The rhetorical question expects an emphatic “yes” as an answer.
[5:13] 146 tn Heb “my father,” reflecting the perspective of each individual servant. To address their master as “father” would emphasize his authority and express their respect. See BDB 3 s.v. אָב and the similar idiomatic use of “father” in 2 Kgs 2:12.
[5:13] 147 tn Heb “a great thing.”
[5:13] 148 tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”
[5:13] 149 tn Heb “How much more [when] he said, “Wash and be healed.” The second imperative (“be healed”) states the expected result of obeying the first (‘wash”).
[5:14] 150 tn Heb “according to the word of the man of God.”
[5:14] 151 tn Heb “and his skin was restored, like the skin of a small child.”
[5:15] 152 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:16] 154 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:16] 155 tn Heb “before whom I stand.”
[5:16] 156 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:17] 157 tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”
[5:17] 158 tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the
[5:18] 159 tn Heb “When my master enters the house of Rimmon to bow down there, and he leans on my hand and I bow down [in] the house of Rimmon, when I bow down [in] the house of Rimmon, may the
[5:18] sn Rimmon was the Syrian storm god. See M. Cogan and H. Tadmor, II Kings (AB), 65.
[5:19] 160 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:19] 161 tn Heb “and he went from him a distance of land.” The precise meaning of כִּבְרַה (kivrah) “distance,” is uncertain. See BDB 460 s.v. כִּבְרַה, and HALOT 459-60 s.v. II *כְּבָרַה, and M. Cogan and H. Tadmor, II Kings (AB), 65.
[5:20] 162 tn Heb “said” (i.e., to himself).
[5:20] 163 tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”
[5:21] 164 tn Heb “Is there peace?”
[5:22] 166 tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”
[5:22] 167 tn The Hebrew term כִּכָּר (kikkar, “circle”) refers generally to something that is round. When used of metals it can refer to a disk-shaped weight made of the metal or to a standard unit of weight, generally regarded as a talent. Since the accepted weight for a talent of metal is about 75 pounds, this would have amounted to about 75 pounds of silver (cf. NCV, NLT, CEV).
[5:23] 168 tn Heb “Be resolved and accept two talents.”
[5:23] 169 tn Heb “before him.”
[5:24] 170 tn Heb “from their hand.”
[5:24] 171 tn Heb “and he sent the men away and they went.”
[5:26] 172 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:26] 173 tn Heb “Did not my heart go as a man turned from his chariot to meet you?” The rhetorical question emphasizes that he was indeed present in “heart” (or “spirit”) and was very much aware of what Gehazi had done. In the MT the interrogative particle has been accidentally omitted before the negative particle.
[5:26] 174 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
[5:27] 176 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[5:27] 177 tn Traditionally, “he went from before him, leprous like snow.” But see the note at 5:1, as well as M. Cogan and H. Tadmor, II Kings (AB), 66.
[6:1] 178 tn Heb “the sons of the prophets.”
[6:1] 179 tn Heb “sit before you.”
[6:1] 180 tn Heb “narrow, tight.”
[6:6] 183 tn Heb “man of God” (also in v. 9).
[6:6] 184 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[6:8] 185 tc The verb form used here is difficult to analyze. On the basis of the form נְחִתִּים (nÿkhitim) in v. 9 from the root נָחַת (nakhat), it is probably best to emend the verb to תִּנְחְתוּ (tinkhÿtu; a Qal imperfect form from the same root). The verb נָחַת in at least two other instances carries the nuance “go down, descend” in a military context. For a defense of this view, see M. Cogan and H. Tadmor, II Kings (AB), 72.
[6:8] 186 sn The advisers would have mentioned a specific location, but the details are not significant to the narrator’s purpose, so he simply paraphrases here.
[6:10] 187 tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.
[6:10] 188 tn Heb “and the king of Israel sent to the place about which the man of God spoke to him, and he warned it and he guarded himself there, not once and not twice.”
[6:11] 189 tn Heb “and the heart of the king of Syria was stirred up over this thing.”
[6:11] 191 tn Heb “Will you not tell me who among us [is] for the king of Israel?” The sarcastic rhetorical question expresses the king’s suspicion.
[6:13] 192 tn Heb “he” (also a second time in this verse); the referent (the king) has been specified in the translation for clarity.
[6:13] 193 tn Heb “Go and see where he [is] so I can send and take him.”
[6:14] 194 tn Heb “heavy force.”
[6:15] 195 tn Heb “man of God’s.”
[6:15] 196 tn Heb “his young servant said to him.”
[6:16] 197 tn Heb “for those who are with us are more than those who are with them.”
[6:17] 198 tn Heb “and he saw, and look.”
[6:18] 199 tn Heb “and they came down to him.”
[6:18] 200 tn Or “this nation,” perhaps emphasizing the strength of the Syrian army.
[6:18] 201 tn On the basis of the Akkadian etymology of the word, M. Cogan and H. Tadmor (II Kings [AB], 74) translate “blinding light.” HALOT 761 s.v. סַנְוֵרִים suggests the glosses “dazzling, deception.”
[6:18] 202 tn Heb “he”; the referent (the
[6:18] 203 tn Heb “according to the word of Elisha.”
[6:19] 204 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:20] 205 tn Heb “and they saw, and look, [they were] in the middle of Samaria.”
[6:21] 206 tn Heb “Should I strike them down? I will strike them down.” In the Hebrew text the first person imperfect form is repeated; the first form has the interrogative he prefixed to it; the second does not. It is likely that the second form should be omitted as dittographic or that the first should be emended to an infinitive absolute.
[6:21] 207 tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.
[6:22] 208 tn Heb “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”
[6:23] 209 tn Or “held a great feast.”
[6:23] 210 tn Heb “they went back.”
[6:24] 212 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:25] 213 tn Heb “and there was a great famine in Samaria.”
[6:25] 214 tn Heb “and look, [they] were besieging it until.”
[6:25] 215 tn Heb “eighty, silver.” The unit of measurement is omitted.
[6:25] 216 sn A kab was a unit of dry measure, equivalent to approximately one quart.
[6:25] 217 tn The consonantal text (Kethib) reads, “dove dung” (חֲרֵייוֹנִים, khareyonim), while the marginal reading (Qere) has “discharge” (דִּבְיוֹנִים, divyonim). Based on evidence from Akkadian, M. Cogan and H. Tadmor (II Kings [AB], 79) suggest that “dove’s dung” was a popular name for the inedible husks of seeds.
[6:25] 218 tn Heb “five, silver.” The unit of measurement is omitted.
[6:27] 219 tn Heb “From where can I help you, from the threshing floor or the winepress?” The rhetorical question expresses the king’s frustration. He has no grain or wine to give to the masses.
[6:30] 220 tn Heb “the people saw, and look, [there was] sackcloth against his skin underneath.”
[6:31] 221 tn Heb “So may God do to me, and so may he add.”
[6:31] 222 tn Heb “if the head of Elisha son of Shaphat stays on him today.”
[6:32] 223 tn Heb “and the elders were sitting with him.”
[6:32] 224 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[6:32] 225 tn Heb “sent a man from before him, before the messenger came to him.”
[6:32] 226 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[6:32] 228 tn Heb “Do you see that this son of an assassin has sent to remove my head?”
[6:32] 229 tn Heb “Is not the sound of his master’s footsteps behind him?”
[6:33] 230 tn The Hebrew text also has “look” here.
[6:33] 231 tn Heb “came down to him.”
[6:33] 232 tn Heb “Look, this is a disaster from the
[7:1] 233 sn A seah was a dry measure equivalent to about 7 quarts.
[7:2] 234 tn Heb “the officer on whose hand the king leans.”
[7:2] 235 tn Heb “man of God.”
[7:2] 236 tn Heb “the
[7:2] 237 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[7:2] 238 tn Heb “you will not eat from there.”
[7:3] 239 sn See the note at 2 Kgs 5:1.
[7:3] 240 tn Heb “until we die.”
[7:4] 241 tn Heb “If we say, ‘We will enter the city,’ the famine is in the city and we will die there.”
[7:4] 243 tn Heb “keep us alive.”
[7:4] 244 tn Heb “we will die.” The paraphrastic translation attempts to bring out the logical force of their reasoning.
[7:5] 245 tn Heb “they arose to go to.”
[7:8] 246 tn Heb “they ate and drank.”
[7:8] 247 tn Heb “and they hid [it].”
[7:8] 248 tn Heb “and they took from there.”
[7:9] 249 tn Heb “this day is a day of good news and we are keeping silent.”
[7:9] 250 tn Heb “the light of the morning.”
[7:9] 251 tn Heb “punishment will find us.”
[7:10] 252 tn The MT has a singular form (“gatekeeper”), but the context suggests a plural. The pronoun that follows (“them”) is plural and a plural noun appears in v. 11. The Syriac Peshitta and the Targum have the plural here.
[7:10] 253 tn Heb “and, look, there was no man or voice of a man there.”
[7:10] 254 tn Heb “but the horses are tied up and the donkeys are tied up and the tents are as they were.”
[7:11] 255 tn Heb “and the gatekeepers called out and they told [it] to the house of the king.”
[7:12] 256 tn Heb “servants” (also in v. 13).
[7:13] 257 tn Heb “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that remain in it. Look, they are like all the people of Israel that have come to an end.” The MT is dittographic here; the words “that remain in it. Look they are like all the people of Israel” have been accidentally repeated. The original text read, “Let them take five of the remaining horses that remain in it. Look, they are like all the people of Israel that have come to an end.”
[7:13] 258 tn Heb “and let us send so we might see.”
[7:14] 259 tn Heb “and the king sent [them] after the Syrian camp.”
[7:14] 260 tn Heb “Go and see.”
[7:15] 261 tn Heb “went after.”
[7:15] 262 tn Heb “and look, all the road was full of clothes and equipment that Syria had thrown away in their haste.”
[7:15] 263 tn Or “messengers.”
[7:16] 264 sn A seah was a dry measure equivalent to about 7 quarts.
[7:16] 265 tn Heb “according to the word of the
[7:17] 266 tn Heb “the officer on whose hand he leans.”
[7:17] 267 tn Heb “and the people trampled him in the gate and he died.”
[7:17] 268 tn Heb “just as the man of God had spoken, [the word] which he spoke when the king came down to him.”
[7:19] 269 tn Heb “the
[7:19] 270 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[7:19] 271 tn Heb “you will not eat from there.”
[7:19] tn In the Hebrew text vv. 18-19a are one lengthy sentence, “When the man of God spoke to the king…, the officer replied to the man of God, ‘Look…so soon?’” The translation divides this sentence up for stylistic reasons.
[8:1] 272 tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”
[8:2] 273 tn Heb “and the woman got up and did according to the word of the man of God.”
[8:3] 274 tn Heb “and went out to cry out to the king for her house and her field.”
[8:4] 275 tn Heb “man of God’s.”
[8:5] 276 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[8:5] 277 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[8:5] 278 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.”
[8:5] sn The legal background of the situation is uncertain. For a discussion of possibilities, see M. Cogan and H. Tadmor, II Kings (AB), 87-88.
[8:6] 279 tn Heb “and the king asked the woman and she told him.”
[8:6] 280 tn Heb “and he assigned to her an official, saying.”
[8:7] 281 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[8:7] 282 tn Heb “man of God” (also a second time in this verse and in v. 11).
[8:8] 283 tn The Hebrew text also has “in your hand.”
[8:8] 284 tn Heb “Inquire of the
[8:9] 285 tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
[8:9] 286 tn The Hebrew text also has “in his hand.”
[8:9] 287 tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”
[8:9] 288 sn The words “your son” emphasize the king’s respect for the prophet.
[8:10] 290 tc The consonantal text (Kethib) reads, “Go, say, ‘Surely you will not (לֹא, lo’) recover” In this case the vav beginning the next clause should be translated, “for, because.” The marginal reading (Qere) has, “Go, say to him (לוֹ, lo), ‘You will surely recover.” In this case the vav (ו) beginning the next clause should be translated, “although, but.” The Qere has the support of some medieval Hebrew
[8:11] 291 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[8:11] 292 tn Heb “and he made his face stand [i.e., be motionless] and set [his face?] until embarrassment.”
[8:13] 293 tn Heb “Indeed, what is your servant, a dog, that he could do this great thing?” With his reference to a dog, Hazael is not denying that he is a “dog” and protesting that he would never commit such a dastardly “dog-like” deed. Rather, as Elisha’s response indicates, Hazael is suggesting that he, like a dog, is too insignificant to ever be in a position to lead such conquests.
[8:13] 294 tn Heb “The
[8:14] 295 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
[8:14] 296 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
[8:15] 297 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
[8:15] 298 tn Heb “his”; the referent (Ben Hadad) has been specified in the translation for clarity.
[9:1] 299 tn Heb “one of the sons of the prophets.”
[9:2] 301 tn Heb “and go and set him apart from his brothers and bring him into an inner room in an inner room.”
[9:3] 303 tn Heb “and open the door and run away and do not delay.”
[9:4] 304 tc Heb “the young man, the young man, the prophet.” The MT is probably dittographic, the phrase “the young man” being accidentally repeated. The phrases “the young man” and “the prophet” are appositional, with the latter qualifying more specifically the former.
[9:5] 305 tn Heb “and he arrived and look, the officers of the army were sitting.”
[9:5] 306 tn Heb “[there is] a word for me to you, O officer.”
[9:5] 307 tn Heb “To whom from all of us?”
[9:6] 308 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
[9:6] 309 tn Heb “he”; the referent (the prophet) has been specified in the translation for clarity.
[9:7] 310 tn Or “strike down the house of Ahab your master.”
[9:7] 311 tn Heb “I will avenge the shed blood of my servants the prophets and the shed blood of all the servants of the
[9:8] 312 tc The LXX has the second person, “you.”
[9:8] 313 tn Heb “and I will cut off from Ahab those who urinate against a wall, [including both those who are] restrained and let free [or, ‘abandoned’] in Israel.” On the phrase וְעָצוּר וְעָזוּב (vÿ’atsur vÿ’azur, translated here “weak and incapacitated”) see the note at 1 Kgs 14:10.
[9:10] 315 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
[9:11] 316 tn Heb “went out to.”
[9:11] 317 tc The MT has the singular, “he said,” but many witnesses correctly read the plural.
[9:11] 318 tn Heb “Is there peace?”
[9:11] 319 tn Heb “He said, ‘You, you know the man and his thoughts.’” Jehu tries to deflect their question by reminding them that the man is an eccentric individual who says strange things. His reply suggests that the man said nothing of importance. The translation seeks to bring out the tone and intent of Jehu’s reply.
[9:12] 320 tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him.
[9:13] 321 tn Heb “his”; the referent (Jehu) has been specified in the translation for clarity.
[9:13] 322 tn Heb “and they hurried and took, each one his garment, and they placed [them] beneath him on the bone [?] of the steps.” The precise nuance of גֶרֶם (gerem), “bone,” is unclear. Some suggest the nuance “bare” here; it may be a technical architectural term in this context.
[9:13] 323 tn Heb “they blew the trumpet.” This has been translated as a passive to avoid the implication that the same ones who shouted had all blown trumpets.
[9:13] 324 tn Or “has become.”
[13:14] 325 tn Heb “Now Elisha was ill with the illness by which he would die.”
[13:14] 326 tn Heb “went down to him.”
[13:14] 327 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
[13:14] 328 sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.
[13:15] 329 tn Heb “and he took a bow and some arrows.”
[13:16] 330 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:16] 331 tn Heb “Cause your hand to ride on the bow.”
[13:16] 332 tn Heb “and he caused his hand to ride.”
[13:17] 333 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:17] 334 tn Heb “He opened [it].”
[13:17] 335 tn Heb “and he shot.”
[13:17] 336 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:17] 337 tn Heb “The arrow of victory of the
[13:17] 338 tn Heb “you will strike down Syria in Aphek until destruction.”
[13:18] 339 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[13:18] 340 tn Heb “and he took [them].”
[13:19] 341 tn Heb “man of God.”
[13:19] 342 tn Heb “[It was necessary] to strike five or six times, then you would strike down Syria until destruction.” On the syntax of the infinitive construct, see GKC 349 §114.k.
[13:20] 343 tn Heb “and they buried him.”
[13:20] 345 tc The MT reading בָּא שָׁנָה (ba’ shanah), “it came, year,” should probably be emended to בְּבָּא הַשָּׁנָה (bÿba’ hashanah), “at the coming [i.e., ‘beginning’] of the year.” See M. Cogan and H. Tadmor, II Kings (AB), 148.
[13:21] 346 tn Heb “and it so happened [that] they.”
[13:21] 347 tn Heb “and look, they saw.”
[13:21] 348 tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.
[13:21] 350 tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.
