2 Raja-raja 14:5

14:5 When he had secured control of the kingdom, ¹  he executed the servants who had assassinated his father. ² 

2 Raja-raja 9:13

9:13 Each of them quickly took off his cloak and they spread them out at Jehu’s ³  feet on the steps. ⁴  The trumpet was blown ⁵  and they shouted, “Jehu is ⁶  king!”

2 Raja-raja 4:22

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.”

2 Raja-raja 1:11

1:11 The king ⁷  sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, ⁸  “Prophet, this is what the king says, ‘Come down at once!’” ⁹ 

2 Raja-raja 19:1

19:1 When King Hezekiah heard this, he tore his clothes, put on sackcloth, and went to the Lord’s temple.

2 Raja-raja 4:40

4:40 The stew was poured out ¹⁰  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.

2 Raja-raja 5:8

5:8 When Elisha the prophet ¹¹  heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him ¹²  to me so he may know there is a prophet in Israel.”

2 Raja-raja 5:7

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? ¹³  Certainly you must see that he is looking for an excuse to fight me!” ¹⁴ 

2 Raja-raja 6:4

6:4 So he went with them. When they arrived at the Jordan, they started cutting down trees.

2 Raja-raja 6:21

6:21 When the king of Israel saw them, he asked Elisha, “Should I strike them down, ¹⁵  my master?” ¹⁶ 

2 Raja-raja 9:22

9:22 When Jehoram saw Jehu, he asked, “Is everything all right, Jehu?” He replied, “How can everything be all right as long as your mother Jezebel promotes idolatry and pagan practices?” ¹⁷ 

2 Raja-raja 10:7

10:7 When they received the letter, they seized the king’s sons and executed all seventy of them. ¹⁸  They put their heads in baskets and sent them to him in Jezreel.

2 Raja-raja 13:21

13:21 One day some men ¹⁹  were burying a man when they spotted ²⁰  a raiding party. So they threw the dead man ²¹  into Elisha’s tomb. When the body ²²  touched Elisha’s bones, the dead man ²³  came to life and stood on his feet.

2 Raja-raja 3:5

3:5 When Ahab died, the king of Moab rebelled against the king of Israel.

2 Raja-raja 22:11

22:11 When the king heard the words of the law scroll, he tore his clothes.

2 Raja-raja 10:2

10:2 “You have with you the sons of your master, chariots and horses, a fortified city, and weapons. So when this letter arrives, ²⁴ 

2 Raja-raja 9:23

9:23 Jehoram turned his chariot around and took off. ²⁵  He said to Ahaziah, “It’s a trap, ²⁶  Ahaziah!”

2 Raja-raja 3:20

3:20 Sure enough, the next morning, at the time of the morning sacrifice, water came flowing down from Edom and filled the land. ²⁷ 

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, ²⁸  “Everything’s fine.”

2 Raja-raja 9:10

9:10 Dogs will devour Jezebel on the plot of ground in Jezreel; she will not be buried.’” ²⁹  Then he opened the door and ran away.

2 Raja-raja 6:20

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. ³⁰ 

2 Raja-raja 1:4

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.

2 Raja-raja 2:12

2:12 While Elisha was watching, he was crying out, “My father, my father! The chariot and horsemen of Israel!” ³¹  Then he could no longer see him. He grabbed his clothes and tore them in two.

2 Raja-raja 3:6

3:6 At that time King Jehoram left Samaria and assembled all Israel for war.

2 Raja-raja 4:25

4:25 So she went to visit ³²  the prophet at Mount Carmel. When he ³³  saw her at a distance, he said to his servant Gehazi, “Look, it’s the Shunammite woman.

2 Raja-raja 5:21

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?” ³⁴ 

2 Raja-raja 6:9

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.”

2 Raja-raja 9:3

9:3 Take the container of olive oil, pour it over his head, and say, ‘This is what the Lord says, “I have designated ³⁵  you as king over Israel.”’ Then open the door and run away quickly!” ³⁶ 

2 Raja-raja 23:29

23:29 During Josiah’s reign Pharaoh Necho king of Egypt marched toward ³⁷  the Euphrates River to help the king of Assyria. King Josiah marched out to fight him, but Necho ³⁸  killed him at Megiddo ³⁹  when he saw him.

2 Raja-raja 6:32

6:32 Now Elisha was sitting in his house with the community leaders. ⁴⁰  The king ⁴¹  sent a messenger on ahead, but before he arrived, ⁴²  Elisha ⁴³  said to the leaders, ⁴⁴  “Do you realize this assassin intends to cut off my head?” ⁴⁵  Look, when the messenger arrives, shut the door and lean against it. His master will certainly be right behind him.” ⁴⁶ 

2 Raja-raja 4:29

4:29 Elisha ⁴⁷  told Gehazi, “Tuck your robes into your belt, take my staff, ⁴⁸  and go! Don’t stop to exchange greetings with anyone! ⁴⁹  Place my staff on the child’s face.”

2 Raja-raja 5:26

5:26 Elisha ⁵⁰  replied, “I was there in spirit when a man turned and got down from his chariot to meet you. ⁵¹  This is not the proper time to accept silver or to accept clothes, olive groves, vineyards, sheep, cattle, and male and female servants. ⁵² 

2 Raja-raja 8:21

8:21 Joram ⁵³  crossed over to Zair with all his chariots. The Edomites, who had surrounded him, attacked at night and defeated him and his chariot officers. ⁵⁴  The Israelite army retreated to their homeland. ⁵⁵ 

2 Raja-raja 10:25

10:25 When he finished offering the burnt sacrifice, Jehu ordered the royal guard ⁵⁶  and officers, “Come in and strike them down! Don’t let any escape!” So the royal guard and officers struck them down with the sword and left their bodies lying there. ⁵⁷  Then they entered the inner sanctuary of the temple of Baal. ⁵⁸ 

2 Raja-raja 13:17

13:17 Elisha ⁵⁹  said, “Open the east window,” and he did so. ⁶⁰  Elisha said, “Shoot!” and

he did so. ⁶¹  Elisha ⁶²  said, “This arrow symbolizes the victory the Lord will give you over Syria. ⁶³  You will annihilate Syria in Aphek!” ⁶⁴ 

[14:5]  ¹ tn Heb “when the kingdom was secure in his hand.”

[14:5]  ² tn Heb “he struck down his servants, the ones who had struck down the king, his father.”

[9:13]  ³ tn Heb “his”; the referent (Jehu) has been specified in the translation for clarity.

[9:13]  ⁴ 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]  ⁵ 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]  ⁶ tn Or “has become.”

[1:11]  ⁷ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[1:11]  ⁸ 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]  ⁹ 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.

[4:40]  ¹⁰ tn Heb “and they poured out [the stew].” The plural subject is probably indefinite.

[5:8]  ¹¹ tn Heb “man of God” (also in vv. 15, 20).

[5:8]  ¹² tn Heb “Let him come.”

[5:7]  ¹³ 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]  ¹⁴ tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”

[6:21]  ¹⁵ 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]  ¹⁶ tn Heb “my father.” The king addresses the prophet in this way to indicate his respect. See 2 Kgs 2:12.

[9:22]  ¹⁷ tn Heb “How [can there be] peace as long as the adulterous acts of Jezebel your mother and her many acts of sorcery [continue]?” In this instance “adulterous acts” is employed metaphorically for idolatry. As elsewhere in the OT, worshiping other gods is viewed as spiritual adultery and unfaithfulness to the one true God. The phrase “many acts of sorcery” could be taken literally, for Jezebel undoubtedly utilized pagan divination practices, but the phrase may be metaphorical, pointing to her devotion to pagan customs in general.

[10:7]  ¹⁸ tn Heb “and when the letter came to them, they took the sons of the king and slaughtered seventy men.”

[13:21]  ¹⁹ tn Heb “and it so happened [that] they.”

[13:21]  ²⁰ tn Heb “and look, they saw.”

[13:21]  ²¹ tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.

[13:21]  ²² tn Heb “the man.”

[13:21]  ²³ tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.

[10:2]  ²⁴ tn Heb “And now when this letter comes to you – with you are the sons of your master and with you are chariots and horses and a fortified city and weapons.”

[9:23]  ²⁵ tn Heb “and Jehoram turned his hands and fled.” The phrase “turned his hands” refers to how he would have pulled on the reins in order to make his horses turn around.

[9:23]  ²⁶ tn Heb “Deceit, Ahaziah.”

[3:20]  ²⁷ 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.”

[4:26]  ²⁸ 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.

[9:10]  ²⁹ 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 Lord’s people”), he goes on to tell how Jehu will become king (by a revolt against Ahab’s dynasty), makes it clear that Jehu will be an instrument of divine vengeance, and predicts the utter annihilation of Ahab’s family and the violent death of Jezebel.

[6:20]  ³⁰ tn Heb “and they saw, and look, [they were] in the middle of Samaria.”

[2:12]  ³¹ 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.

[4:25]  ³² tn Heb “went and came.”

[4:25]  ³³ tn Heb “the man of God.” The phrase has been replaced by the relative pronoun “he” in the translation for stylistic reasons.

[5:21]  ³⁴ tn Heb “Is there peace?”

[9:3]  ³⁵ tn Heb “anointed.”

[9:3]  ³⁶ tn Heb “and open the door and run away and do not delay.”

[23:29]  ³⁷ tn Heb “went up to.” The idiom עַל…עָלָה (’alah …’al) can sometimes mean “go up against,” but here it refers to Necho’s attempt to aid the Assyrians in their struggle with the Babylonians.

[23:29]  ³⁸ tn Heb “he”; the referent (Necho) has been specified in the translation for clarity.

[23:29]  ³⁹ map For location see Map1 D4; Map2 C1; Map4 C2; Map5 F2; Map7 B1.

[6:32]  ⁴⁰ tn Heb “and the elders were sitting with him.”

[6:32]  ⁴¹ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[6:32]  ⁴² tn Heb “sent a man from before him, before the messenger came to him.”

[6:32]  ⁴³ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[6:32]  ⁴⁴ tn Heb “elders.”

[6:32]  ⁴⁵ tn Heb “Do you see that this son of an assassin has sent to remove my head?”

[6:32]  ⁴⁶ tn Heb “Is not the sound of his master’s footsteps behind him?”

[4:29]  ⁴⁷ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[4:29]  ⁴⁸ tn Heb “take my staff in your hand.”

[4:29]  ⁴⁹ 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.”

[5:26]  ⁵⁰ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:26]  ⁵¹ 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]  ⁵² tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.

[8:21]  ⁵³ sn Joram is a short form of the name Jehoram.

[8:21]  ⁵⁴ tn Heb “and he arose at night and defeated Edom, who had surrounded him, and the chariot officers.” The Hebrew text as it stands gives the impression that Joram was surrounded and launched a victorious night counterattack. It would then be quite natural to understand the last statement in the verse to refer to an Edomite retreat. Yet v. 22 goes on to state that the Edomite revolt was successful. Therefore, if the MT is retained, it may be better to understand the final statement in v. 21 as a reference to an Israelite retreat (made in spite of the success described in the preceding sentence). The translation above assumes an emendation of the Hebrew text. Adding a third masculine singular pronominal suffix to the accusative sign before Edom (reading אֶתוֹ [’eto], “him,” instead of just אֶת [’et]) and taking Edom as the subject of verbs allows one to translate the verse in a way that is more consistent with the context, which depicts an Israelite defeat, not victory. There is, however, no evidence for this emendation.

[8:21]  ⁵⁵ tn Heb “and the people fled to their tents.”

[10:25]  ⁵⁶ tn Heb “runners.”

[10:25]  ⁵⁷ tn Heb “and they threw.” No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.

[10:25]  ⁵⁸ tn Heb “and they came to the city of the house of Baal.” It seems unlikely that a literal city is meant. Some emend עִיר (’ir), “city,” to דְּבִיר (dÿvir) “holy place,” or suggest that עִיר is due to dittography of the immediately preceding עַד (’ad) “to.” Perhaps עִיר is here a technical term meaning “fortress” or, more likely, “inner room.”

[13:17]  ⁵⁹ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[13:17]  ⁶⁰ tn Heb “He opened [it].”

[13:17]  ⁶¹ tn Heb “and he shot.”

[13:17]  ⁶² tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[13:17]  ⁶³ tn Heb “The arrow of victory of the Lord and the arrow of victory over Syria.”

[13:17]  ⁶⁴ tn Heb “you will strike down Syria in Aphek until destruction.”