Discovery Box2 Kings 1:9-13
Context1:9 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!’” 1:10 Elijah replied to the captain, 7 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire then came down 8 from the sky and consumed him and his fifty soldiers.
1:11 The king 9 sent another captain and his fifty soldiers to retrieve Elijah. He went up and told him, 10 “Prophet, this is what the king says, ‘Come down at once!’” 11 1:12 Elijah replied to them, 12 “If I am indeed a prophet, may fire come down from the sky and consume you and your fifty soldiers!” Fire from God 13 came down from the sky and consumed him and his fifty soldiers.
1:13 The king 14 sent a third captain and his fifty soldiers. This third captain went up and fell 15 on his knees before Elijah. He begged for mercy, “Prophet, please have respect for my life and for the lives of these fifty servants of yours.
Proverbs 27:22
Context27:22 If you should pound 16 the fool in the mortar
among the grain 17 with the pestle,
his foolishness would not depart from him. 18
Jeremiah 13:23
Context13:23 But there is little hope for you ever doing good,
you who are so accustomed to doing evil.
Can an Ethiopian 19 change the color of his skin?
Can a leopard remove its spots? 20
[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] 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).
[1:10] 7 tn Heb “answered and said to the officer of fifty.”
[1:10] 8 tn Wordplay contributes to the irony here. The king tells Elijah to “come down” (Hebrew יָרַד, yarad), but Elijah calls fire down (יָרַד) on the arrogant king’s officer.
[1:11] 9 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:11] 10 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] 11 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.
[1:12] 12 tc Two medieval Hebrew
[1:12] 13 tn Or “intense fire.” The divine name may be used idiomatically to emphasize the intensity of the fire. Whether one translates אֱלֹהִים (’elohim) here as a proper name or idiomatically, this addition to the narrative (the name is omitted in the first panel, v. 10b) emphasizes the severity of the judgment and is appropriate given the more intense command delivered by the king to the prophet in this panel.
[1:13] 14 tn Heb “he”; the referent (the king) has been specified in the translation for clarity.
[1:13] 15 tn Heb “went up and approached and kneeled.”
[27:22] 16 tn The verb means “to pound” in a mortar with a pestle (cf. NRSV “Crush”; NLT “grind”). The imperfect is in a conditional clause, an unreal, hypothetical condition to make the point.
[27:22] 17 tn The Hebrew term רִיפוֹת (rifot) refers to some kind of grain spread out to dry and then pounded. It may refer to barley groats (coarsely ground barley), but others have suggested the term means “cheeses” (BDB 937 s.v.). Most English versions have “grain” without being more specific; NAB “grits.”
[27:22] 18 tn The LXX contains this paraphrase: “If you scourge a fool in the assembly, dishonoring him, you would not remove his folly.” This removes the imagery of mortar and pestle from the verse. Using the analogy of pounding something in a mortar, the proverb is saying even if a fool was pounded or pulverized, meaning severe physical punishment, his folly would not leave him – it is too ingrained in his nature.
[13:23] 19 tn This is a common proverb in English coming from this biblical passage. For cultures where it is not proverbial perhaps it would be better to translate “Can black people change the color of their skin?” Strictly speaking these are “Cushites” inhabitants of a region along the upper Nile south of Egypt. The Greek text is responsible for the identification with Ethiopia. The term in Greek is actually a epithet = “burnt face.”
[13:23] 20 tn Heb “Can the Ethiopian change his skin or the leopard his spots? [Then] you also will be able to do good who are accustomed to do evil.” The English sentence has been restructured and rephrased in an attempt to produce some of the same rhetorical force the Hebrew original has in this context.
