2 Raja-raja 4:21

4:21 She went up and laid him down on the prophet’s ¹  bed. She shut the door behind her and left.

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, ²  “Everything’s fine.”

2 Raja-raja 5:25

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.”

2 Raja-raja 8:10

8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ ³  but the Lord has revealed to me that he will surely die.”

2 Raja-raja 9:13

9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s ⁴  feet on the steps. ⁵  The trumpet was blown ⁶  and they shouted, “Jehu is ⁷  king!”

2 Raja-raja 11:7

11:7 The two units who are off duty on the Sabbath will guard the Lord’s temple and protect the king. ⁸ 

2 Raja-raja 12:5

12:5 The priests should receive the silver they need from the treasurers and repair any damage to the temple they discover.” ⁹ 

2 Raja-raja 14:4

14:4 But the high places were not eliminated; the people continued to offer sacrifices and burn incense on the high places.

2 Raja-raja 15:12

15:12 His assassination brought to fulfillment the Lord’s word to Jehu, ¹⁰  “Four generations of your descendants will rule over Israel.” ¹¹  That is exactly what happened. ¹² 

[4:21]  ¹ tn Heb “man of God’s.”

[4:26]  ² 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.

[8:10]  ³ 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 mss and the ancient versions, and is consistent with v. 14, where Hazael tells the king, “You will surely recover.” It is possible that a scribe has changed לוֹ, “to him,” to לֹא, “not,” because he felt that Elisha would not lie to the king. See M. Cogan and H. Tadmor, II Kings (AB), 90. Another possibility is that a scribe has decided to harmonize Elisha’s message with Hazael’s words in v. 14. But it is possible that Hazael, once he found out he would become the next king, decided to lie to the king to facilitate his assassination plot by making the king feel secure.

[9:13]  ⁴ tn Heb “his”; the referent (Jehu) has been specified in the translation for clarity.

[9:13]  ⁵ 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]  ⁶ 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]  ⁷ tn Or “has become.”

[11:7]  ⁸ tn Verses 5b-7 read literally, “the third of you, the ones entering [on] the Sabbath and the ones guarding the guard of the house of the king, and the third in the gate of Sur, and the third in the gate behind the runners, and you will guard the guard of the house, alternating. And the two units of you, all the ones going out [on] the Sabbath, and they will guard the guard of the house of the Lord for the king.” The precise meaning of this text is impossible to determine. It would appear that the Carians and royal bodyguard were divided into three units. One unit would serve during the Sabbath; the other two would be off duty on the Sabbath. Jehoiada divided the first unit into three groups and assigned them different locations. The two off duty units were assigned the task of guarding the king.

[12:5]  ⁹ tn Heb “Let the priests take for themselves, each from his treasurer, and let them repair the damage of the temple, with respect to all the damage that is found there.” The word מַכָּר (makar), translated here “treasurer,” occurs only in this passage. Some suggest it means “merchant” or “benefactor.” Its usage in Ugaritic texts, where it appears in a list of temple officials, suggests that it refers in this context to individuals who were in charge of disbursing temple funds.

[15:12]  ¹⁰ tn Heb “It was the word of the Lord which he spoke to Jehu, saying.”

[15:12]  ¹¹ tn “sons of four generations will sit for you on the throne of Israel.”

[15:12]  sn See the note at 2 Kgs 10:30.

[15:12]  ¹² tn Heb “and it was so.”