2 Raja-raja 9:10
Konteks9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” 1 Then he opened the door and ran away.
2 Raja-raja 9:1
Konteks9:1 Now Elisha the prophet summoned a member of the prophetic guild 2 and told him, “Tuck your robes into your belt, take this container 3 of olive oil in your hand, and go to Ramoth Gilead.
2 Raja-raja 1:1--7:20
Konteks1:1 After Ahab died, Moab rebelled against Israel. 4 1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 5 and was injured. He sent messengers with these orders, 6 “Go, ask 7 Baal Zebub, 8 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. 9 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, 10 he asked them, “Why have you returned?” 1:6 They replied, 11 “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. 12 Therefore you will not leave the bed you lie on, for you will certainly die.”’” 1:7 The king 13 asked them, “Describe the appearance 14 of this man who came up to meet you and told you these things.” 1:8 They replied, 15 “He was a hairy man 16 and had a leather belt 17 tied around his waist.” The king 18 said, “He is Elijah the Tishbite.”
1:9 The king 19 sent a captain and his fifty soldiers 20 to retrieve Elijah. 21 The captain 22 went up to him, while he was sitting on the top of a hill. 23 He told him, “Prophet, 24 the king says, ‘Come down!’” 1:10 Elijah replied to the captain, 25 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 26 from the sky and consumed him and his fifty soldiers.
1:11 The king 27 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 28 “Prophet, this is what the king says, ‘Come down at once!’” 29 1:12 Elijah replied to them, 30 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 31 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 32 sent a third captain and his fifty soldiers. This third captain went up and fell 33 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. 1:14 Indeed, 34 fire came down from the sky and consumed the two captains who came before me, along with their men. 35 So now, please have respect for my life.” 1:15 The Lord’s angelic messenger said to Elijah, “Go down with him. Don’t be afraid of him.” So he got up and went down 36 with him to the king.
1:16 Elijah 37 said to the king, 38 “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! 39 Therefore you will not leave the bed you lie on, for you will certainly die.’” 40
1:17 He died just as the Lord had prophesied through Elijah. 41 In the second year of the reign of King Jehoram son of Jehoshaphat over Judah, Ahaziah’s brother Jehoram replaced him as king of Israel, because he had no son. 42 1:18 The rest of the events of Ahaziah’s reign, including his accomplishments, are recorded in the scroll called the Annals of the Kings of Israel. 43
2:1 Just before 44 the Lord took Elijah up to heaven in a windstorm, Elijah and Elisha were traveling from Gilgal. 2:2 Elijah told Elisha, “Stay here, for the Lord has sent me to Bethel.” 45 But Elisha said, “As certainly as the Lord lives and as you live, I will not leave you.” So they went down to Bethel. 2:3 Some members of the prophetic guild 46 in Bethel came out to Elisha and said, “Do you know that today the Lord is going to take your master from you?” 47 He answered, “Yes, I know. Be quiet.”
2:4 Elijah said to him, “Elisha, stay here, for the Lord has sent me to Jericho.” 48 But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they went to Jericho. 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.”
2:6 Elijah said to him, “Stay here, for the Lord has sent me to the Jordan.” But he replied, “As certainly as the Lord lives and as you live, I will not leave you.” So they traveled on together. 2:7 The fifty members of the prophetic guild went and stood opposite them at a distance, while Elijah and Elisha 49 stood by the Jordan. 2:8 Elijah took his cloak, folded it up, and hit the water with it. The water divided, and the two of them crossed over on dry ground.
2:9 When they had crossed over, Elijah said to Elisha, “What can I do for you, 50 before I am taken away from you?” Elisha answered, “May I receive a double portion of the prophetic spirit that energizes you.” 51 2:10 Elijah 52 replied, “That’s a difficult request! 53 If you see me taken from you, may it be so, but if you don’t, it will not happen.”
2:11 As they were walking along and talking, suddenly a fiery chariot 54 pulled by fiery horses appeared. 55 They went between Elijah and Elisha, 56 and Elijah went up to heaven in a windstorm. 2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” 57 Then he could no longer see him. He grabbed his clothes and tore them in two. 2:13 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, 58 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, 59 who were standing at a distance, 60 saw him do this, they said, “The spirit that energized Elijah 61 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 62 may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha 63 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. 64 2:18 When they came back, Elisha 65 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 66 master can see. But the water is bad and the land doesn’t produce crops.” 67 2:20 Elisha 68 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 69 this water. It will no longer cause death or fail to produce crops.” 70 2:22 The water has been pure to this very day, just as Elisha prophesied. 71
2:23 He went up from there to Bethel. 72 As he was traveling up the road, some young boys 73 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. 74 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. 75
3:1 In the eighteenth year of King Jehoshaphat’s reign over Judah, Ahab’s son Jehoram became king over Israel in Samaria; 76 he ruled for twelve years. 3:2 He did evil in the sight of 77 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 78 the sins of Jeroboam son of Nebat, who encouraged Israel to sin; he did not turn from them. 79
3:4 Now King Mesha of Moab was a sheep breeder. 80 He would send as tribute 81 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 82 this message to King Jehoshaphat of Judah: “The king of Moab has rebelled against me. Will you fight with me against Moab?” Jehoshaphat 83 replied, “I will join you in the campaign; my army and horses are at your disposal.” 84 3:8 He then asked, “Which invasion route are we going to take?” 85 Jehoram 86 answered, “By the road through the Desert of Edom.” 3:9 So the kings of Israel, Judah, and Edom 87 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! 88 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?” 89 One of the servants of the king of Israel answered, “Elisha son of Shapat is here; he used to be Elijah’s servant.” 90 3:12 Jehoshaphat said, “The Lord speaks through him.” 91 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? 92 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 93 lives (whom I serve), 94 if I did not respect King Jehoshaphat of Judah, 95 I would not pay attention to you or acknowledge you. 96 3:15 But now, get me a musician.” 97 When the musician played, the Lord energized him, 98 3:16 and he said, “This is what the Lord says, ‘Make many cisterns in this valley,’ 99 3:17 for this is what the Lord says, ‘You will not feel 100 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; 101 he will also hand Moab over to you. 3:19 You will defeat every fortified city and every important 102 city. You must chop down 103 every productive 104 tree, stop up all the springs, and cover all the cultivated land with stones.” 105
3:20 Sure enough, the next morning, at the time of the morning sacrifice, water came flowing down from Edom and filled the land. 106 3:21 Now all Moab had heard that the kings were attacking, 107 so everyone old enough to fight was mustered and placed at the border. 108 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 109 said, “It’s blood! The kings are totally destroyed! 110 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 111 thoroughly defeated 112 Moab. 3:25 They tore down the cities and each man threw a stone into every cultivated field until they were covered. 113 They stopped up every spring and chopped down every productive tree.
Only Kir Hareseth was left intact, 114 but the slingers surrounded it and attacked it. 3:26 When the king of Moab realized he was losing the battle, 115 he and 700 swordsmen tried to break through and attack 116 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, 117 so they broke off the attack 118 and returned to their homeland.
4:1 Now a wife of one of the prophets 119 appealed 120 to Elisha for help, saying, “Your servant, my husband is dead. You know that your servant was a loyal follower of the Lord. 121 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. 122 Get as many as you can. 123 4:4 Go and close the door behind you and your sons. Pour the olive oil into all the containers; 124 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, 125 “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. 126 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 127 woman lived. She insisted that he stop for a meal. 128 So whenever he was passing through, he would stop in there for a meal. 129 4:9 She said to her husband, “Look, I’m sure 130 that the man who regularly passes through here is a very special prophet. 131 4:10 Let’s make a small private upper room 132 and furnish it with 133 a bed, table, chair, and lamp. When he visits us, he can stay there.”
4:11 One day Elisha 134 came for a visit; he went 135 into the upper room and rested. 136 4:12 He told his servant Gehazi, “Ask the Shunammite woman to come here.” 137 So he did so and she came to him. 138 4:13 Elisha said to Gehazi, 139 “Tell her, ‘Look, you have treated us with such great respect. 140 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.” 141 4:14 So he asked Gehazi, 142 “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.” 143 So he did so 144 and she came and stood in the doorway. 145 4:16 He said, “About this time next year 146 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. 147 4:19 He said to his father, “My head! My head!” His father 148 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 149 until noon and then died. 4:21 She went up and laid him down on the prophet’s 150 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 151 or the Sabbath.” She said, “Everything’s fine.” 152 4:24 She saddled the donkey and told her servant, “Lead on. 153 Do not stop unless I say so.” 154
4:25 So she went to visit 155 the prophet at Mount Carmel. When he 156 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, 157 “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. 158 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 159 told Gehazi, “Tuck your robes into your belt, take my staff, 160 and go! Don’t stop to exchange greetings with anyone! 161 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 162 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 163 he told him, “The child did not wake up.” 4:32 When Elisha arrived at the house, there was 164 the child lying dead on his bed. 4:33 He went in by himself and closed the door. 165 Then he prayed to the Lord. 4:34 He got up on the bed and spread his body out over 166 the boy; he put his mouth on the boy’s 167 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 168 grew warm. 4:35 Elisha 169 went back and walked around in the house. 170 Then he got up on the bed again 171 and bent down over him. The child sneezed seven times and opened his eyes. 4:36 Elisha 172 called to Gehazi and said, “Get the Shunammite woman.” So he did so 173 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 174 and he told his servant, “Put the big pot on the fire 175 and boil some stew for the prophets.” 176 4:39 Someone went out to the field to gather some herbs and found a wild vine. 177 He picked some of its fruit, 178 enough to fill up the fold of his robe. He came back, cut it up, and threw the slices 179 into the stew pot, not knowing they were harmful. 180 4:40 The stew was poured out 181 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.” 182 There was no longer anything harmful in the pot.
4:42 Now a man from Baal Shalisha brought some food for the prophet 183 – twenty loaves of bread made from the firstfruits of the barley harvest, as well as fresh ears of grain. 184 Elisha 185 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?” 186 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.’” 187 4:44 So he set it before them; they ate and had some left over, just as the Lord predicted. 188
5:1 Now Naaman, the commander of the king of Syria’s army, was esteemed and respected by his master, 189 for through him the Lord had given Syria military victories. But this great warrior had a skin disease. 190 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! 191 Then he would cure him of his skin disease.”
5:4 Naaman 192 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 193 went, taking with him ten talents 194 of silver, six thousand shekels of gold, 195 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, 196 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? 197 Certainly you must see that he is looking for an excuse to fight me!” 198
5:8 When Elisha the prophet 199 heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him 200 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 201 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! 202 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, 203 if the prophet had told you to do some difficult task, 204 you would have been willing to do it. 205 It seems you should be happy that he simply said, “Wash and you will be healed.” 206 5:14 So he went down and dipped in the Jordan seven times, as the prophet had instructed. 207 His skin became as smooth as a young child’s 208 and he was healed.
5:15 He and his entire entourage returned to the prophet. Naaman 209 came and stood before him. He said, “For sure 210 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 211 replied, “As certainly as the Lord lives (whom I serve), 212 I will take nothing from you.” Naaman 213 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, 214 for your servant will never again offer a burnt offering or sacrifice to a god other than the Lord. 215 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.” 216 5:19 Elisha 217 said to him, “Go in peace.”
When he had gone a short distance, 218 5:20 Gehazi, the prophet Elisha’s servant, thought, 219 “Look, my master did not accept what this Syrian Naaman offered him. 220 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?” 221 5:22 He answered, “Everything is fine. 222 My master sent me with this message, ‘Look, two servants of the prophets just arrived from the Ephraimite hill country. 223 Please give them a talent 224 of silver and two suits of clothes.’” 5:23 Naaman said, “Please accept two talents of silver. 225 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. 226 5:24 When he arrived at the hill, he took them from the servants 227 and put them in the house. Then he sent the men on their way. 228
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 229 replied, “I was there in spirit when a man turned and got down from his chariot to meet you. 230 This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. 231 5:27 Therefore Naaman’s skin disease will afflict 232 you and your descendants forever!” When Gehazi 233 went out from his presence, his skin was as white as snow. 234
6:1 Some of the prophets 235 said to Elisha, “Look, the place where we meet with you 236 is too cramped 237 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 238 dropped into the water. He shouted, “Oh no, 239 my master! It was borrowed!” 6:6 The prophet 240 asked, “Where did it drop in?” When he showed him the spot, Elisha 241 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 242 at such and such 243 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 244 to be on its guard. This happened on several occasions. 245 6:11 This made the king of Syria upset. 246 So he summoned his advisers 247 and said to them, “One of us must be helping the king of Israel.” 248 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 249 ordered, “Go, find out where he is, so I can send some men to capture him.” 250 The king was told, “He is in Dothan.” 6:14 So he sent horses and chariots there, along with a good-sized army. 251 They arrived during the night and surrounded the city.
6:15 The prophet’s 252 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, 253 “Oh no, my master! What will we do?” 6:16 He replied, “Don’t be afraid, for our side outnumbers them.” 254 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 255 the hill was full of horses and chariots of fire all around Elisha. 6:18 As they approached him, 256 Elisha prayed to the Lord, “Strike these people 257 with blindness.” 258 The Lord 259 struck them with blindness as Elisha requested. 260 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. 261
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. 262 6:21 When the king of Israel saw them, he asked Elisha, “Should I strike them down, 263 my master?” 264 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? 265 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 266 for them and they ate and drank. Then he sent them back 267 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 268 and besieged Samaria. 269 6:25 Samaria’s food supply ran out. 270 They laid siege to it so long that 271 a donkey’s head was selling for eighty shekels of silver 272 and a quarter of a kab 273 of dove’s droppings 274 for five shekels of silver. 275
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.” 276 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. 277 6:31 Then he said, “May God judge me severely 278 if Elisha son of Shaphat still has his head by the end of the day!” 279
6:32 Now Elisha was sitting in his house with the community leaders. 280 The king 281 sent a messenger on ahead, but before he arrived, 282 Elisha 283 said to the leaders, 284 “Do you realize this assassin intends to cut off my head?” 285 Look, when the messenger arrives, shut the door and lean against it. His master will certainly be right behind him.” 286 6:33 He was still talking to them when 287 the messenger approached 288 and said, “Look, the Lord is responsible for this disaster! 289 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 290 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 291 responded to the prophet, 292 “Look, even if the Lord made it rain by opening holes in the sky, could this happen so soon?” 293 Elisha 294 said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 295
7:3 Now four men with a skin disease 296 were sitting at the entrance of the city gate. They said to one another, “Why are we just sitting here waiting to die? 297 7:4 If we go into the city, we’ll die of starvation, 298 and if we stay here we’ll die! So come on, let’s defect 299 to the Syrian camp! If they spare us, 300 we’ll live; if they kill us – well, we were going to die anyway.” 301 7:5 So they started toward 302 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. 303 They also took some silver, gold, and clothes and went and hid it all. 304 Then they went back and entered another tent. They looted it 305 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. 306 If we wait until dawn, 307 we’ll be punished. 308 So come on, let’s go and inform the royal palace.” 7:10 So they went and called out to the gatekeepers 309 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. 310 But the horses and donkeys are still tied up, and the tents remain up.” 311 7:11 The gatekeepers relayed the news to the royal palace. 312
7:12 The king got up in the night and said to his advisers, 313 “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!) 314 Let’s send them out so we can know for sure what’s going on.” 315 7:14 So they picked two horsemen and the king sent them out to track the Syrian army. 316 He ordered them, “Go and find out what’s going on.” 317 7:15 So they tracked them 318 as far as the Jordan. The road was filled with clothes and equipment that the Syrians had discarded in their haste. 319 The scouts 320 went back and told the king. 7:16 Then the people went out and looted the Syrian camp. A seah 321 of finely milled flour sold for a shekel, and two seahs of barley for a shekel, just as the Lord had said they would. 322
7:17 Now the king had placed the officer who was his right-hand man 323 at the city gate. When the people rushed out, they trampled him to death in the gate. 324 This fulfilled the prophet’s word which he had spoken when the king tried to arrest him. 325 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?” 326 Elisha 327 said, “Look, you will see it happen with your own eyes, but you will not eat any of the food!” 328 7:20 This is exactly what happened to him. The people trampled him to death in the city gate.
[9:10] 1 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
[9:1] 2 tn Heb “one of the sons of the prophets.”
[1:1] 4 sn This statement may fit better with the final paragraph of 1 Kgs 22.
[1:2] 5 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 6 tn Heb “and he sent messengers and said to them.”
[1:2] 7 tn That is, “seek an oracle from.”
[1:2] 8 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] 9 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] 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] 11 tn Heb “said to him.”
[1:6] 12 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] 13 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:7] 14 tn Heb “What was the manner…?”
[1:8] 15 tn Heb “said to him.”
[1:8] 16 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] 17 tn Heb “belt of skin” (i.e., one made from animal hide).
[1:8] 18 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 19 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:9] 20 tn Heb “officer of fifty and his fifty.”
[1:9] 22 tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.
[1:9] 23 sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.
[1:9] 24 tn Heb “man of God” (also in vv. 10, 11, 12, 13).
[1:10] 25 tn Heb “answered and said to the officer of fifty.”
[1:10] 26 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 27 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 28 tc The MT reads, “he answered and said to him.” The verb “he answered” (וַיַּעַן, vayya’an) is probably a corruption of “he went up” (וַיַּעַל, vayya’al). See v. 9.
[1:11] 29 sn In this second panel of the three-paneled narrative, the king and his captain are more arrogant than before. The captain uses a more official sounding introduction (“this is what the king says”) and the king adds “at once” to the command.
[1:12] 30 tc Two medieval Hebrew
[1:12] 31 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 32 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 33 tn Heb “went up and approached and kneeled.”
[1:14] 35 tn Heb “their fifty.”
[1:15] 36 sn In this third panel the verb “come down” (יָרַד, yarad) occurs again, this time describing Elijah’s descent from the hill at the Lord’s command. The moral of the story seems clear: Those who act as if they have authority over God and his servants just may pay for their arrogance with their lives; those who, like the third commander, humble themselves and show the proper respect for God’s authority and for his servants will be spared and find God quite cooperative.
[1:16] 37 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[1:16] 38 tn Heb “him”; the referent (the king) has been specified in the translation for clarity.
[1:16] 39 tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”
[1:16] 40 sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.
[1:17] 41 tn Heb “according to the word of the
[1:17] 42 tn Heb “Jehoram replaced him as king…because he had no son.” Some ancient textual witnesses add “his brother,” which was likely added on the basis of the statement later in the verse that Ahaziah had no son.
[1:18] 43 tn Heb “As for the rest of the acts of Ahaziah which he did, are they not recorded in the scroll of the events of the days of the kings of Israel?”
[2:2] 45 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:3] 46 tn Heb “the sons of the prophets.”
[2:3] 47 tn Heb “from your head.” The same expression occurs in v. 5.
[2:4] 48 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:7] 49 tn Heb “the two of them.” The referents (Elijah and Elisha) have been specified in the translation for clarity.
[2:9] 50 tn Heb “Ask! What can I do for you….?”
[2:9] 51 tn Heb “May a double portion of your spirit come to me.”
[2:10] 52 tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.
[2:10] 53 tn Heb “You have made difficult [your] request.”
[2:11] 54 tn Though the noun is singular here, it may be collective, in which case it could be translated “chariots.”
[2:11] 55 tn Heb “look, a chariot of fire and horses of fire.”
[2:11] 56 tn Heb “and they made a division between the two of them.”
[2:12] 57 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.
[2:14] 58 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] 59 map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.
[2:15] 60 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
[2:15] 61 tn Heb “the spirit of Elijah.”
[2:16] 62 tn Or “the spirit of the
[2:16] 63 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:17] 64 tn Heb “him”; the referent (Elijah) has been specified in the translation for clarity.
[2:18] 65 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:19] 67 tn Heb “miscarries” or “is barren.”
[2:20] 68 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[2:21] 70 tn Heb “there will no longer be from there death and miscarriage [or, ‘barrenness’].”
[2:22] 71 tn Heb “according to the word of Elisha which he spoke.”
[2:23] 72 map For location see Map4 G4; Map5 C1; Map6 E3; Map7 D1; Map8 G3.
[2:23] 73 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] 74 tn Heb “he cursed them in the name of the
[2:25] 75 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] 76 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[3:2] 77 tn Heb “in the eyes of.”
[3:3] 78 tn Heb “held tight,” or “clung to.”
[3:3] 79 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] 80 tn For a discussion of the meaning of term (נֹקֵד, noqed), see M. Cogan and H. Tadmor, II Kings (AB), 43.
[3:4] 81 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] 82 tn Heb “went and sent.”
[3:7] 83 tn Heb “he”; the referent (Jehoshaphat) has been specified in the translation for clarity.
[3:7] 84 tn Heb “I will go up – like me, like you; like my people, like your people; like my horses; like your horses.”
[3:8] 85 tn Heb “Where is the road we will go up?”
[3:8] 86 tn Heb “he”; the referent (Jehoram) has been specified in the translation for clarity.
[3:9] 87 tn Heb “the king of Israel and the king of Judah and the king of Edom.”
[3:11] 89 tn Heb “that we might inquire of the
[3:11] 90 tn Heb “who poured water on the hands of Elijah.” This refers to one of the typical tasks of a servant.
[3:12] 91 tn Heb “the word of the
[3:13] 92 tn Or “What do we have in common?” The text reads literally, “What to me and to you?”
[3:14] 93 tn Traditionally “the
[3:14] 94 tn Heb “before whom I stand.”
[3:14] 95 tn Heb “if I did not lift up the face of Jehoshaphat the king of Judah.”
[3:14] 96 tn Heb “I would not look at you or see you.”
[3:15] 97 tn The term used refers to one who plays a stringed instrument, perhaps a harp.
[3:15] 98 tn Heb “the hand of the
[3:16] 99 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] 101 tn Heb “and this is easy in the eyes of the
[3:19] 102 tn Heb “choice” or “select.”
[3:19] 103 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] 105 tn Heb “and ruin every good portion with stones.”
[3:20] 106 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] 107 tn Heb “had come up to fight them.”
[3:21] 108 tn Heb “and they mustered all who tied on a belt and upwards, and they stood at the border.”
[3:23] 109 tn Heb “they”; the referent (the Moabites) has been specified in the translation for clarity.
[3:23] 110 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] 112 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] 113 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] 114 tn Heb “until he had allowed its stones to remain in Kir Hareseth.”
[3:26] 115 tn Heb “and the king of Moab saw that the battle was too strong for him.”
[3:26] 116 tn Heb “he took with him seven hundred men, who drew the sword, to break through against.”
[3:27] 117 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] 118 tn Heb “they departed from him.”
[4:1] 119 tn Heb “a wife from among the wives of the sons of the prophets.”
[4:1] 121 tn Heb “your servant feared the
[4:3] 122 tn Heb “Go, ask for containers from outside, from all your neighbors, empty containers.”
[4:3] 123 tn Heb “Do not borrow just a few.”
[4:4] 124 tn Heb “all these vessels.”
[4:6] 125 tn Heb “to her son.”
[4:7] 126 tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).
[4:8] 127 tn Heb “great,” perhaps “wealthy.”
[4:8] 128 tn Or “she urged him to eat some food.”
[4:8] 129 tn Or “he would turn aside there to eat some food.”
[4:9] 131 tn Heb “holy man of God.”
[4:10] 132 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] 133 tn Heb “and let’s put there for him.”
[4:11] 134 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:11] 135 tn Heb “turned aside.”
[4:11] 136 tn Or “slept there.”
[4:12] 137 tn Heb “Call for this Shunammite woman.”
[4:12] 138 tn Heb “and he called for her and she stood before him.”
[4:13] 139 tn Heb “he said to him.”
[4:13] 140 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] 141 tn Heb “Among my people I am living.” This answer suggests that she has security within the context of her family.
[4:14] 142 tn Heb “and he said.”
[4:15] 143 tn Heb “Call for her.”
[4:15] 144 tn Heb “and he called her.”
[4:15] 145 tn Heb “and he called for her and she stood in the door.”
[4:16] 146 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] 147 tn Heb “to his father, to the harvesters.”
[4:19] 148 tn Heb “He”; the referent (the boy’s father) has been specified in the translation for clarity.
[4:21] 150 tn Heb “man of God’s.”
[4:23] 151 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] 153 tn Heb “lead [the donkey on] and go.”
[4:24] 154 tn Heb “do not restrain for me the riding unless I say to you.”
[4:25] 155 tn Heb “went and came.”
[4:25] 156 tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.
[4:26] 157 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] 158 tn Heb “her soul [i.e., ‘disposition’] is bitter.”
[4:29] 159 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:29] 160 tn Heb “take my staff in your hand.”
[4:29] 161 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] 162 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] 163 tn Heb “to meet him.”
[4:33] 165 tn Heb “and closed the door behind the two of them.”
[4:34] 166 tn Heb “he went up and lay down over.”
[4:34] 167 tn Heb “his” (also in the next two clauses).
[4:34] 168 tn Or perhaps, “body”; Heb “flesh.”
[4:35] 169 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:35] 170 tn Heb “and he returned and went into the house, once here and once there.”
[4:35] 171 tn Heb “and he went up.”
[4:36] 172 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:36] 173 tn Heb “and he called for her.”
[4:38] 174 tn Heb “the sons of the prophets were sitting before him.”
[4:38] 175 tn The words “the fire” are added for clarification.
[4:38] 176 tn Heb “sons of the prophets.”
[4:39] 177 tn Heb “a vine of the field.”
[4:39] 178 tn Heb “[some] of the gourds of the field.”
[4:39] 179 tn Heb “he came and cut [them up].”
[4:39] 180 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] 181 tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.
[4:41] 182 tn Or “and let them eat.”
[4:42] 183 tn Heb “man of God.”
[4:42] 184 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] 185 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[4:43] 186 tn Heb “How can I set this before a hundred men?”
[4:43] 187 tn The verb forms are infinitives absolute (Heb “eating and leaving over”) and have to be translated in light of the context.
[4:44] 188 tn Heb “according to the word of the
[5:1] 189 tn Heb “was a great man before his master and lifted up with respect to the face.”
[5:1] 190 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] 191 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[5:4] 192 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 193 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:5] 194 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] 195 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] 196 tn Heb “and now when this letter comes to you, look, I have sent to you Naaman my servant.”
[5:7] 197 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] 198 tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”
[5:8] 199 tn Heb “man of God” (also in vv. 15, 20).
[5:8] 200 tn Heb “Let him come.”
[5:10] 201 tn Heb “will return to you.”
[5:12] 202 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] 203 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] 204 tn Heb “a great thing.”
[5:13] 205 tn Heb “would you not do [it]?” The rhetorical question expects the answer, “Of course you would.”
[5:13] 206 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] 207 tn Heb “according to the word of the man of God.”
[5:14] 208 tn Heb “and his skin was restored, like the skin of a small child.”
[5:15] 209 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:16] 211 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:16] 212 tn Heb “before whom I stand.”
[5:16] 213 tn Heb “he”; the referent (Naaman) has been specified in the translation for clarity.
[5:17] 214 tn Heb “and [if] not, may there be given to your servant a load [for] a pair of mules, earth.”
[5:17] 215 tn Heb “for your servant will not again make a burnt offering and sacrifice to other gods, only to the
[5:18] 216 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] 217 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:19] 218 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] 219 tn Heb “said” (i.e., to himself).
[5:20] 220 tn Heb “Look, my master spared this Syrian Naaman by not taking from his hand what he brought.”
[5:21] 221 tn Heb “Is there peace?”
[5:22] 223 tn Heb “Look now, here, two servants came to me from the Ephraimite hill country, from the sons of the prophets.”
[5:22] 224 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] 225 tn Heb “Be resolved and accept two talents.”
[5:23] 226 tn Heb “before him.”
[5:24] 227 tn Heb “from their hand.”
[5:24] 228 tn Heb “and he sent the men away and they went.”
[5:26] 229 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[5:26] 230 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] 231 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
[5:27] 233 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[5:27] 234 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] 235 tn Heb “the sons of the prophets.”
[6:1] 236 tn Heb “sit before you.”
[6:1] 237 tn Heb “narrow, tight.”
[6:6] 240 tn Heb “man of God” (also in v. 9).
[6:6] 241 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[6:8] 242 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] 243 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] 244 tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.
[6:10] 245 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] 246 tn Heb “and the heart of the king of Syria was stirred up over this thing.”
[6:11] 248 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] 249 tn Heb “he” (also a second time in this verse); the referent (the king) has been specified in the translation for clarity.
[6:13] 250 tn Heb “Go and see where he [is] so I can send and take him.”
[6:14] 251 tn Heb “heavy force.”
[6:15] 252 tn Heb “man of God’s.”
[6:15] 253 tn Heb “his young servant said to him.”
[6:16] 254 tn Heb “for those who are with us are more than those who are with them.”
[6:17] 255 tn Heb “and he saw, and look.”
[6:18] 256 tn Heb “and they came down to him.”
[6:18] 257 tn Or “this nation,” perhaps emphasizing the strength of the Syrian army.
[6:18] 258 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] 259 tn Heb “he”; the referent (the
[6:18] 260 tn Heb “according to the word of Elisha.”
[6:19] 261 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:20] 262 tn Heb “and they saw, and look, [they were] in the middle of Samaria.”
[6:21] 263 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] 264 tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.
[6:22] 265 tn Heb “Are [they] ones you captured with your sword or your bow (that) you can strike (them) down?”
[6:23] 266 tn Or “held a great feast.”
[6:23] 267 tn Heb “they went back.”
[6:24] 269 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[6:25] 270 tn Heb “and there was a great famine in Samaria.”
[6:25] 271 tn Heb “and look, [they] were besieging it until.”
[6:25] 272 tn Heb “eighty, silver.” The unit of measurement is omitted.
[6:25] 273 sn A kab was a unit of dry measure, equivalent to approximately one quart.
[6:25] 274 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] 275 tn Heb “five, silver.” The unit of measurement is omitted.
[6:27] 276 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] 277 tn Heb “the people saw, and look, [there was] sackcloth against his skin underneath.”
[6:31] 278 tn Heb “So may God do to me, and so may he add.”
[6:31] 279 tn Heb “if the head of Elisha son of Shaphat stays on him today.”
[6:32] 280 tn Heb “and the elders were sitting with him.”
[6:32] 281 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[6:32] 282 tn Heb “sent a man from before him, before the messenger came to him.”
[6:32] 283 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[6:32] 285 tn Heb “Do you see that this son of an assassin has sent to remove my head?”
[6:32] 286 tn Heb “Is not the sound of his master’s footsteps behind him?”
[6:33] 287 tn The Hebrew text also has “look” here.
[6:33] 288 tn Heb “came down to him.”
[6:33] 289 tn Heb “Look, this is a disaster from the
[7:1] 290 sn A seah was a dry measure equivalent to about 7 quarts.
[7:2] 291 tn Heb “the officer on whose hand the king leans.”
[7:2] 292 tn Heb “man of God.”
[7:2] 293 tn Heb “the
[7:2] 294 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[7:2] 295 tn Heb “you will not eat from there.”
[7:3] 296 sn See the note at 2 Kgs 5:1.
[7:3] 297 tn Heb “until we die.”
[7:4] 298 tn Heb “If we say, ‘We will enter the city,’ the famine is in the city and we will die there.”
[7:4] 300 tn Heb “keep us alive.”
[7:4] 301 tn Heb “we will die.” The paraphrastic translation attempts to bring out the logical force of their reasoning.
[7:5] 302 tn Heb “they arose to go to.”
[7:8] 303 tn Heb “they ate and drank.”
[7:8] 304 tn Heb “and they hid [it].”
[7:8] 305 tn Heb “and they took from there.”
[7:9] 306 tn Heb “this day is a day of good news and we are keeping silent.”
[7:9] 307 tn Heb “the light of the morning.”
[7:9] 308 tn Heb “punishment will find us.”
[7:10] 309 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] 310 tn Heb “and, look, there was no man or voice of a man there.”
[7:10] 311 tn Heb “but the horses are tied up and the donkeys are tied up and the tents are as they were.”
[7:11] 312 tn Heb “and the gatekeepers called out and they told [it] to the house of the king.”
[7:12] 313 tn Heb “servants” (also in v. 13).
[7:13] 314 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] 315 tn Heb “and let us send so we might see.”
[7:14] 316 tn Heb “and the king sent [them] after the Syrian camp.”
[7:14] 317 tn Heb “Go and see.”
[7:15] 318 tn Heb “went after.”
[7:15] 319 tn Heb “and look, all the road was full of clothes and equipment that Syria had thrown away in their haste.”
[7:15] 320 tn Or “messengers.”
[7:16] 321 sn A seah was a dry measure equivalent to about 7 quarts.
[7:16] 322 tn Heb “according to the word of the
[7:17] 323 tn Heb “the officer on whose hand he leans.”
[7:17] 324 tn Heb “and the people trampled him in the gate and he died.”
[7:17] 325 tn Heb “just as the man of God had spoken, [the word] which he spoke when the king came down to him.”
[7:19] 326 tn Heb “the
[7:19] 327 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[7:19] 328 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.
