2 Raja-raja 8:7-10

Elisha Meets with Hazael

8:7 Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king ¹  was told, “The prophet ²  has come here.” 8:8 So the king told Hazael, “Take a gift ³  and go visit the prophet. Request from him an oracle from the Lord. Ask him, ⁴  ‘Will I recover from this sickness?’” 8:9 So Hazael went to visit Elisha. ⁵  He took along a gift, ⁶  as well as ⁷  forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, ⁸  King Ben Hadad of Syria, has sent me to you with this question, ⁹  ‘Will I recover from this sickness?’” 8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ ¹⁰  but the Lord has revealed to me that he will surely die.”

2 Raja-raja 8:1

Elisha Again Helps the Shunammite Woman

8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, ¹¹  for the Lord has decreed that a famine will overtake the land for seven years.”

Kisah Para Rasul 14:3

14:3 So they stayed there ¹²  for a considerable time, speaking out courageously for the Lord, who testified ¹³  to the message ¹⁴  of his grace, granting miraculous signs ¹⁵  and wonders to be performed through their hands.

[8:7]  ¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[8:7]  ² tn Heb “man of God” (also a second time in this verse and in v. 11).

[8:8]  ³ tn The Hebrew text also has “in your hand.”

[8:8]  ⁴ tn Heb “Inquire of the Lord through him, saying.”

[8:9]  ⁵ tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.

[8:9]  ⁶ tn The Hebrew text also has “in his hand.”

[8:9]  ⁷ tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”

[8:9]  ⁸ sn The words “your son” emphasize the king’s respect for the prophet.

[8:9]  ⁹ tn Heb “saying.”

[8:10]  ¹⁰ 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.

[8:1]  ¹¹ tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”

[14:3]  ¹² tn The word “there” is not in the Greek text, but is implied.

[14:3]  ¹³ sn The Lord testified to the message by granting the signs described in the following clause.

[14:3]  ¹⁴ tn Grk “word.”

[14:3]  ¹⁵ tn Here the context indicates the miraculous nature of the signs mentioned.