2:15 When the members of the prophetic guild in Jericho, 1 who were standing at a distance, 2 saw him do this, they said, “The spirit that energized Elijah 3 rests upon Elisha.” They went to meet him and bowed down to the ground before him.
8:7 Elisha traveled to Damascus while King Ben Hadad of Syria was sick. The king 8 was told, “The prophet 9 has come here.”
9:1 Now Elisha the prophet summoned a member of the prophetic guild 15 and told him, “Tuck your robes into your belt, take this container 16 of olive oil in your hand, and go to Ramoth Gilead.
24:1 During Jehoiakim’s reign, 21 King Nebuchadnezzar of Babylon attacked. 22 Jehoiakim was his subject for three years, but then he rebelled against him. 23
1 map For location see Map5-B2; Map6-E1; Map7-E1; Map8-E3; Map10-A2; Map11-A1.
2 tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”
3 tn Heb “the spirit of Elijah.”
4 tn Heb “a small upper room of a wall”; according to HALOT 832 s.v. עֲלִיָּה, this refers to “a fully walled upper room.”
5 tn Heb “and let’s put there for him.”
7 tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.
8 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.”
10 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
11 tn Heb “man of God” (also a second time in this verse and in v. 11).
13 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
16 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
17 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
19 tn Heb “he walked in the way of the kings of Israel, just as the house of Ahab did, for the daughter of Ahab was his wife.”
20 tn Heb “in the eyes of.”
22 tn Heb “one of the sons of the prophets.”
23 tn Or “flask.”
25 tn Heb “him”; the referent (Jehu) has been specified in the translation for clarity.
26 tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.
28 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
29 tn Heb “and they left undisturbed his bones, the bones of the prophet who came from Samaria.” If the phrase “the bones of the prophet” were appositional to “his bones,” one would expect the sentence to end “from Judah” (see v. 17). Apparently the “prophet” referred to in the second half of the verse is the old prophet from Bethel who buried the man of God from Judah in his own tomb and instructed his sons to bury his bones there as well (1 Kgs 13:30-31). One expects the text to read “from Bethel,” but “Samaria” (which was not even built at the time of the incident recorded in 1 Kgs 13) is probably an anachronistic reference to the northern kingdom in general. See the note at 1 Kgs 13:32 and the discussion in M. Cogan and H. Tadmor, II Kings (AB), 290.
31 tn Heb “In his days.”
32 tn Heb “came up.” Perhaps an object (“against him”) has been accidentally omitted from the text. See M. Cogan and H. Tadmor, II Kings (AB), 306.
33 tn The Hebrew text has “and he turned and rebelled against him.”
34 tc The words “until the day he died” do not appear in the MT, but they are included in the parallel passage in Jer 52:34. Probably they have been accidentally omitted by homoioteleuton. A scribe’s eye jumped from the final vav (ו) on בְּיוֹמוֹ (bÿyomo), “in his day,” to the final vav (ו) on מוֹתוֹ (moto), “his death,” leaving out the intervening words.