2:15 When the members of the prophetic guild in Jericho, 3 who were standing at a distance, 4 saw him do this, they said, “The spirit that energized Elijah 5 rests upon Elisha.” They went to meet him and bowed down to the ground before him.
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. 8
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 9 he told him, “The child did not wake up.”
9:17 Now the watchman was standing on the tower in Jezreel and saw Jehu’s troops approaching. 20 He said, “I see troops!” 21 Jehoram ordered, 22 “Send a rider out to meet them and have him ask, ‘Is everything all right?’” 23 9:18 So the horseman 24 went to meet him and said, “This is what the king says, ‘Is everything all right?’” 25 Jehu replied, “None of your business! 26 Follow me.” The watchman reported, “The messenger reached them, but hasn’t started back.”
16:10 When King Ahaz went to meet with King Tiglath-pileser of Assyria in Damascus, he saw the altar there. 31 King Ahaz sent to Uriah the priest a drawing of the altar and a blueprint for its design. 32
10:15 When he left there, he met 36 Jehonadab, son of Rekab, who had been looking for him. 37 Jehu greeted him and asked, 38 “Are you as committed to me as I am to you?” 39 Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” 40 So he offered his hand and Jehu 41 pulled him up into the chariot.
1 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
2 tn Heb “What was the manner…?”
3 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
4 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
5 tn Heb “the spirit of Elijah.”
5 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.
7 tn Heb “Is there peace?”
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.
11 tn Heb “to meet him.”
13 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
14 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.
15 tn In the MT the statement is phrased as a rhetorical question, “Is this the time…?” It expects an emphatic negative response.
15 tn The Hebrew text also has “in your hand.”
16 tn Heb “Inquire of the
17 tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
18 tn The Hebrew text also has “in his hand.”
19 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.”
20 sn The words “your son” emphasize the king’s respect for the prophet.
21 tn Heb “saying.”
19 tn Heb “the quantity [of the men] of Jehu, when he approached.” Elsewhere שִׁפְעַה (shif’ah), “quantity,” is used of a quantity of camels (Isa 60:6) or horses (Ezek 26:10) and of an abundance of water (Job 22:11; 38:34).
20 tn The term שִׁפְעַת (shifat) appears to be a construct form of the noun, but no genitive follows.
21 tn Heb “said.”
22 tn Heb “Get a rider and send [him] to meet him and let him ask, ‘Is there peace?’”
21 tn Heb “the rider of the horse.”
22 tn Heb “Is there peace?”
23 tn Heb “What concerning you and concerning peace?” That is, “What concern is that to you?”
23 tn The words “my chariot” are added for clarification.
24 tn Heb “and he hitched up his chariot.”
25 tn Heb “each in his chariot and they went out.”
26 tn Heb “they found him.”
25 tn Heb “in Damascus.”
26 tn Heb “the likeness of the altar and its pattern for all its work.”
27 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.
28 tn Heb “he”; the referent (Necho) has been specified in the translation for clarity.
29 map For location see Map1-D4; Map2-C1; Map4-C2; Map5-F2; Map7-B1.
29 tn Heb “found.”
30 tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”
31 tn Heb “and he blessed him and said to him.”
32 tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”
33 tc Heb “Jehonadab said, ‘There is and there is. Give your hand.’” If the text is allowed to stand, there are two possible ways to understand the syntax of וָיֵשׁ (vayesh), “and there is”: (1) The repetition of יֵשׁ (yesh, “there is and there is”) could be taken as emphatic, “indeed I am.” In this case, the entire statement could be taken as Jehonadab’s words or one could understand the words “give your hand” as Jehu’s. In the latter case the change in speakers is unmarked. (2) וָיֵשׁ begins Jehu’s response and has a conditional force, “if you are.” In this case, the transition in speakers is unmarked. However, it is possible that וַיֹּאמֶר (vayyo’mer), “and he said,” or וַיֹּאמֶר יֵהוּא (vayyo’mer yehu), “and Jehu said,” originally appeared between יֵשׁ and וָיֵשׁ and has accidentally dropped from the text by homoioarcton (note that both the proposed וַיֹּאמֶר and וָיֵשׁ begin with vav, ו). The present translation assumes such a textual reconstruction; it is supported by the LXX, Syriac Peshitta, and Vulgate.
34 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
31 tn Heb “said to him.”
32 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).