2 Raja-raja 19:19

19:19 Now, O Lord our God, rescue us from his power, so that all the kingdoms of the earth will know that you, Lord, are the only God.”

2 Raja-raja 2:12

2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” ¹  Then he could no longer see him. He grabbed his clothes and tore them in two.

2 Raja-raja 19:17

19:17 It is true, Lord, that the kings of Assyria have destroyed the nations and their lands.

2 Raja-raja 19:16

19:16 Pay attention, Lord, and hear! Open your eyes, Lord, and observe! Listen to the message Sennacherib sent and how he taunts the living God! ² 

2 Raja-raja 19:15

19:15 Hezekiah prayed before the Lord: “Lord God of Israel, who is enthroned on the cherubs! ³  You alone are God over all the kingdoms of the earth. You made the sky ⁴  and the earth.

2 Raja-raja 4:16

4:16 He said, “About this time next year ⁵  you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!”

2 Raja-raja 6:21

6:21 When the king of Israel saw them, he asked Elisha, “Should I strike them down, ⁶  my master?” ⁷ 

2 Raja-raja 4:40

4:40 The stew was poured out ⁸  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.

2 Raja-raja 6:12

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.”

2 Raja-raja 13:14

Elisha Makes One Final Prophecy

13:14 Now Elisha had a terminal illness. ⁹  King Joash of Israel went down to visit him. ¹⁰  He wept before him and said, “My father, my father! The chariot ¹¹  and horsemen of Israel!” ¹² 

2 Raja-raja 20:3

20:3 “Please, Lord. Remember how I have served you ¹³  faithfully and with wholehearted devotion, ¹⁴  and how I have carried out your will.” ¹⁵  Then Hezekiah wept bitterly. ¹⁶ 

2 Raja-raja 6:5

6:5 As one of them was felling a log, the ax head ¹⁷  dropped into the water. He shouted, “Oh no, ¹⁸  my master! It was borrowed!”

2 Raja-raja 1:13

1:13 The king ¹⁹  sent a third captain and his fifty soldiers. This third captain went up and fell ²⁰  on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours.

2 Raja-raja 6:26

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!”

2 Raja-raja 8:5

8:5 While Gehazi ²¹  was telling the king how Elisha ²²  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. ²³  Gehazi said, “My master, O king, this is the very woman and this is her son whom Elisha brought back to life!”

2 Raja-raja 10:15

10:15 When he left there, he met ²⁴  Jehonadab, son of Rekab, who had been looking for him. ²⁵  Jehu greeted him and asked, ²⁶  “Are you as committed to me as I am to you?” ²⁷  Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” ²⁸  So he offered his hand and Jehu ²⁹  pulled him up into the chariot.

2 Raja-raja 6:17

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 ³⁰  the hill was full of horses and chariots of fire all around Elisha.

2 Raja-raja 6:20

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. ³¹ 

2 Raja-raja 4:15

4:15 Elisha told him, “Ask her to come here.” ³²  So he did so ³³  and she came and stood in the doorway. ³⁴ 

2 Raja-raja 4:26

4:26 Now, run to meet her and ask her, ‘Are you well? Are your husband and the boy well?’” She told Gehazi, ³⁵  “Everything’s fine.”

2 Raja-raja 5:13

5:13 His servants approached and said to him, “O master, ³⁶  if the prophet had told you to do some difficult task, ³⁷  you would have been willing to do it. ³⁸  It seems you should be happy that he simply said, “Wash and you will be healed.” ³⁹ 

2 Raja-raja 9:5

9:5 When he arrived, the officers of the army were sitting there. ⁴⁰  So he said, “I have a message for you, O officer.” ⁴¹  Jehu asked, “For which one of us?” ⁴²  He replied, “For you, O officer.”

2 Raja-raja 2:3

2:3 Some members of the prophetic guild ⁴³  in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” ⁴⁴  He answered, “Yes, I know. Be quiet.”

2 Raja-raja 2:5

2:5 Some members of the prophetic guild in Jericho approached Elisha and said, “Do you know that today the Lord is going to take your master from you?” He answered, “Yes, I know. Be quiet.”

2 Raja-raja 5:22

5:22 He answered, “Everything is fine. ⁴⁵  My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. ⁴⁶  Please give them a talent ⁴⁷  of silver and two suits of clothes.’”

2 Raja-raja 19:23

19:23 Through your messengers you taunted the sovereign master, ⁴⁸ 

‘With my many chariots ⁴⁹ 

I climbed up the high mountains,

the slopes of Lebanon.

I cut down its tall cedars,

and its best evergreens.

I invaded its most remote regions, ⁵⁰ 

its thickest woods.

[2:12]  ¹ sn Elisha may be referring to the fiery chariot(s) and horses as the Lord’s spiritual army that fights on behalf of Israel (see 2 Kgs 6:15-17; 7:6). However, the juxtaposition with “my father” (clearly a reference to Elijah as Elisha’s mentor), and the parallel in 2 Kgs 13:14 (where the king addresses Elisha with these words), suggest that Elisha is referring to Elijah. In this case Elijah is viewed as a one man army, as it were. When the Lord spoke through him, his prophetic word was as powerful as an army of chariots and horses. See M. A. Beek, “The Meaning of the Expression ‘The Chariots and Horsemen of Israel’ (II Kings ii 12),” The Witness of Tradition (OTS 17), 1-10.

[19:16]  ² tn Heb “Hear the words of Sennacherib which he sent to taunt the living God.”

[19:15]  ³ sn This refers to the cherub images that were above the ark of the covenant.

[19:15]  ⁴ tn Or “the heavens.”

[4:16]  ⁵ 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.

[6:21]  ⁶ 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]  ⁷ tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.

[4:40]  ⁸ tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.

[13:14]  ⁹ tn Heb “Now Elisha was ill with the illness by which he would die.”

[13:14]  ¹⁰ tn Heb “went down to him.”

[13:14]  ¹¹ tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”

[13:14]  ¹² sn By comparing Elisha to a one-man army, the king emphasizes the power of the prophetic word. See the note at 2:12.

[20:3]  ¹³ tn Heb “walked before you.” For a helpful discussion of the background and meaning of this Hebrew idiom, see M. Cogan and H. Tadmor, II Kings (AB), 254.

[20:3]  ¹⁴ tn Heb “and with a complete heart.”

[20:3]  ¹⁵ tn Heb “and that which is good in your eyes I have done.”

[20:3]  ¹⁶ tn Heb “wept with great weeping.”

[6:5]  ¹⁷ tn Heb “iron.”

[6:5]  ¹⁸ tn Or “ah.”

[1:13]  ¹⁹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:13]  ²⁰ tn Heb “went up and approached and kneeled.”

[8:5]  ²¹ tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.

[8:5]  ²² tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[8:5]  ²³ 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.

[10:15]  ²⁴ tn Heb “found.”

[10:15]  ²⁵ tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”

[10:15]  ²⁶ tn Heb “and he blessed him and said to him.”

[10:15]  ²⁷ tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”

[10:15]  ²⁸ 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]  ²⁹ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[6:17]  ³⁰ tn Heb “and he saw, and look.”

[6:20]  ³¹ tn Heb “and they saw, and look, [they were] in the middle of Samaria.”

[4:15]  ³² tn Heb “Call for her.”

[4:15]  ³³ tn Heb “and he called her.”

[4:15]  ³⁴ tn Heb “and he called for her and she stood in the door.”

[4:26]  ³⁵ 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.

[5:13]  ³⁶ 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]  ³⁷ tn Heb “a great thing.”

[5:13]  ³⁸ tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”

[5:13]  ³⁹ 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”).

[9:5]  ⁴⁰ tn Heb “and he arrived and look, the officers of the army were sitting.”

[9:5]  ⁴¹ tn Heb “[there is] a word for me to you, O officer.”

[9:5]  ⁴² tn Heb “To whom from all of us?”

[2:3]  ⁴³ tn Heb “the sons of the prophets.”

[2:3]  ⁴⁴ tn Heb “from your head.” The same expression occurs in v. 5.

[5:22]  ⁴⁵ tn Heb “peace.”

[5:22]  ⁴⁶ tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”

[5:22]  ⁴⁷ 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).

[19:23]  ⁴⁸ tn The word is אֲדֹנָי (’adonai), “lord,” but some Hebrew mss have יְהוָה (yehvah), “Lord.”

[19:23]  ⁴⁹ tc The consonantal text (Kethib) has בְּרֶכֶב (bÿrekhev), but this must be dittographic (note the following רִכְבִּי [rikhbi], “my chariots”). The marginal reading (Qere) בְּרֹב (bÿrov), “with many,” is supported by many Hebrew mss and ancient versions, as well as the parallel passage in Isa 37:24.

[19:23]  ⁵⁰ tn Heb “the lodging place of its extremity.”