2 Raja-raja 1:9

1:9 The king ¹  sent a captain and his fifty soldiers ²  to retrieve Elijah. ³  The captain ⁴  went up to him, while he was sitting on the top of a hill. ⁵  He told him, “Prophet, ⁶  the king says, ‘Come down!’”

2 Raja-raja 4:10

4:10 Let’s make a small private upper room ⁷  and furnish it with ⁸  a bed, table, chair, and lamp. When he visits us, he can stay there.”

2 Raja-raja 5:11

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.

2 Raja-raja 5:26

5:26 Elisha ⁹  replied, “I was there in spirit when a man turned and got down from his chariot to meet you. ¹⁰  This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. ¹¹ 

2 Raja-raja 14:9

14:9 King Jehoash of Israel sent this message back to King Amaziah of Judah, “A thornbush in Lebanon sent this message to a cedar in Lebanon, ‘Give your daughter to my son as a wife.’ Then a wild animal ¹²  of Lebanon came by and trampled down the thorn. ¹³ 

2 Raja-raja 18:17

18:17 The king of Assyria sent his commanding general, the chief eunuch, and the chief adviser ¹⁴  from Lachish to King Hezekiah in Jerusalem, ¹⁵  along with a large army. They went up and arrived at Jerusalem. They went ¹⁶  and stood at the conduit of the upper pool which is located on the road to the field where they wash and dry cloth. ¹⁷ 

2 Raja-raja 19:26

19:26 Their residents are powerless, ¹⁸ 

they are terrified and ashamed.

They are as short-lived as plants in the field,

or green vegetation. ¹⁹ 

They are as short-lived as grass on the rooftops ²⁰ 

when it is scorched by the east wind. ²¹ 

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

[1:9]  ² tn Heb “officer of fifty and his fifty.”

[1:9]  ³ tn Heb “to him.”

[1:9]  ⁴ tn Heb “he”; the referent (the captain) has been specified in the translation for clarity.

[1:9]  ⁵ sn The prophet Elijah’s position on the top of the hill symbolizes his superiority to the king and his messengers.

[1:9]  ⁶ tn Heb “man of God” (also in vv. 10, 11, 12, 13).

[4:10]  ⁷ 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]  ⁸ tn Heb “and let’s put there for him.”

[5:26]  ⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:26]  ¹⁰ 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]  ¹¹ tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

[14:9]  ¹² tn Heb “the animal of the field.”

[14:9]  ¹³ sn Judah is the thorn in the allegory. Amaziah’s success has deceived him into thinking he is on the same level as the major powers in the area (symbolized by the cedar). In reality he is not capable of withstanding an attack by a real military power such as Israel (symbolized by the wild animal).

[18:17]  ¹⁴ sn For a discussion of these titles see M. Cogan and H. Tadmor, II Kings (AB), 229-30.

[18:17]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[18:17]  ¹⁶ tn Heb “and they went up and came.”

[18:17]  ¹⁷ tn Heb “the field of the washer.”

[19:26]  ¹⁸ tn Heb “short of hand.”

[19:26]  ¹⁹ tn Heb “they are plants in the field and green vegetation.” The metaphor emphasizes how short-lived these seemingly powerful cities really were. See Ps 90:5-6; Isa 40:6-8, 24.

[19:26]  ²⁰ tn Heb “[they are] grass on the rooftops.” See the preceding note.

[19:26]  ²¹ tc The Hebrew text has “scorched before the standing grain” (perhaps meaning “before it reaches maturity”), but it is preferable to emend קָמָה (qamah), “standing grain,” to קָדִים (qadim), “east wind” (with the support of 1Q Isa^a in Isa 37:27).