2 Raja-raja 20:21

20:21 Hezekiah passed away ¹  and his son Manasseh replaced him as king.

2 Raja-raja 20:1

Hezekiah is Healed

20:1 In those days Hezekiah was stricken with a terminal illness. ²  The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” ³ 

2 Raja-raja 3:13

3:13 Elisha said to the king of Israel, “Why are you here? ⁴  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.”

2 Raja-raja 3:2

3:2 He did evil in the sight of ⁵  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.

2 Raja-raja 1:1

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ⁶ 

2 Raja-raja 1:1-9

Elijah Confronts the King and His Commanders

1:1 After Ahab died, Moab rebelled against Israel. ⁷  1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria ⁸  and was injured. He sent messengers with these orders, ⁹  “Go, ask ¹⁰  Baal Zebub, ¹¹  the god of Ekron, if I will survive this injury.”

1:3 But the Lord’s angelic messenger told Elijah the Tishbite, “Get up, go to meet the messengers from the king of Samaria. Say this to them: ‘You must think there is no God in Israel! That explains why you are on your way to seek an oracle from Baal Zebub the god of Ekron. ¹²  1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.

1:5 When the messengers returned to the king, ¹³  he asked them, “Why have you returned?” 1:6 They replied, ¹⁴  “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. ¹⁵  Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king ¹⁶  asked them, “Describe the appearance ¹⁷  of this man who came up to meet you and told you these things.” 1:8 They replied, ¹⁸  “He was a hairy man ¹⁹  and had a leather belt ²⁰  tied around his waist.” The king ²¹  said, “He is Elijah the Tishbite.”

1:9 The king ²²  sent a captain and his fifty soldiers ²³  to retrieve Elijah. ²⁴  The captain ²⁵  went up to him, while he was sitting on the top of a hill. ²⁶  He told him, “Prophet, ²⁷  the king says, ‘Come down!’”

Matius 1:10

1:10 Hezekiah the father of Manasseh, Manasseh the father of Amon, ²⁸  Amon the father of Josiah,

[20:21]  ¹ tn Heb “lay down with his fathers.”

[20:1]  ² tn Heb “was sick to the point of dying.”

[20:1]  ³ tn Heb “will not live.”

[3:13]  ⁴ tn Or “What do we have in common?” The text reads literally, “What to me and to you?”

[3:2]  ⁵ tn Heb “in the eyes of.”

[1:1]  ⁶ sn This statement may fit better with the final paragraph of 1 Kgs 22.

[1:1]  ⁷ sn This statement may fit better with the final paragraph of 1 Kgs 22.

[1:2]  ⁸ map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.

[1:2]  ⁹ tn Heb “and he sent messengers and said to them.”

[1:2]  ¹⁰ tn That is, “seek an oracle from.”

[1:2]  ¹¹ sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.

[1:3]  ¹² tn Heb “Is it because there is no God in Israel [that] you are going to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question.

[1:5]  ¹³ tn Heb “to him.”

[1:5]  sn The narrative is elliptical and telescoped here. The account of Elijah encountering the messengers and delivering the Lord’s message is omitted; we only here of it as the messengers report what happened to the king.

[1:6]  ¹⁴ tn Heb “said to him.”

[1:6]  ¹⁵ tn Heb “Is it because there is no God in Israel [that] you are sending to inquire of Baal Zebub, the god of Ekron?” The translation seeks to bring out the sarcastic tone of the rhetorical question. In v. 3 the messengers are addressed (in the phrase “you are on your way” the second person plural pronoun is used in Hebrew), but here the king is addressed (in the phrase “you are sending” the second person singular pronoun is used).

[1:7]  ¹⁶ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:7]  ¹⁷ tn Heb “What was the manner…?”

[1:8]  ¹⁸ tn Heb “said to him.”

[1:8]  ¹⁹ tn Heb “an owner of hair.” This idiomatic expression indicates that Elijah was very hairy. For other examples where the idiom “owner of” is used to describe a characteristic of someone, see HALOT 143 s.v. בַּעַל. For example, an “owner of dreams” is one who frequently has dreams (Gen 37:19) and an “owner of anger” is a hot-tempered individual (Prov 22:24).

[1:8]  ²⁰ tn Heb “belt of skin” (i.e., one made from animal hide).

[1:8]  ²¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:9]  ²² tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:9]  ²³ tn Heb “officer of fifty and his fifty.”

[1:9]  ²⁴ tn Heb “to him.”

[1:9]  ²⁵ tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.

[1:9]  ²⁶ sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.

[1:9]  ²⁷ tn Heb “man of God” (also in vv. 10, 11, 12, 13).

[1:10]  ²⁸ tc ᾿Αμώς (Amws) is the reading found in the earliest and best witnesses (א B C [D^luc] γ δ θ ˹ 33 pc it sa bo), and as such is most likely original, but this is a variant spelling of the name ᾿Αμών (Amwn). The translation uses the more well-known spelling “Amon” found in the Hebrew MT and the majority of LXX mss. See also the textual discussion of “Asa” versus “Asaph” (vv. 7-8); the situation is similar.