2 Kings 2:15

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.

2 Kings 4:10

4:10 Let’s make a small private upper room ⁴  and furnish it with ⁵  a bed, table, chair, and lamp. When he visits us, he can stay there.”

2 Kings 6:10

6:10 So the king of Israel sent a message to the place the prophet had pointed out, warning it ⁶  to be on its guard. This happened on several occasions. ⁷ 

2 Kings 8:7

Elisha Meets with Hazael

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.”

2 Kings 8:10

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 Kings 8:14

8:14 He left Elisha and went to his master. Ben Hadad ¹¹  asked him, “What did Elisha tell you?” Hazael ¹²  replied, “He told me you would surely recover.”

2 Kings 8:18

8:18 He followed in the footsteps of the kings of Israel, just as Ahab’s dynasty had done, for he married Ahab’s daughter. ¹³  He did evil in the sight of ¹⁴  the Lord.

2 Kings 9:1

Jehu Becomes King

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.

2 Kings 10:8

10:8 The messenger came and told Jehu, ¹⁷  “They have brought the heads of the king’s sons.” Jehu ¹⁸  said, “Stack them in two piles at the entrance of the city gate until morning.”

2 Kings 10:11

10:11 Then Jehu killed all who were left of Ahab’s family in Jezreel, and all his nobles, close friends, and priests. He left no survivors.

2 Kings 16:13

16:13 He offered his burnt sacrifice and his grain offering. He poured out his libation and sprinkled the blood from his peace offerings on the altar.

2 Kings 23:18

23:18 The king ¹⁹  said, “Leave it alone! No one must touch his bones.” So they left his bones undisturbed, as well as the bones of the Israelite prophet buried beside him. ²⁰ 

2 Kings 24:1

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 

2 Kings 25:30

25:30 He was given daily provisions by the king for the rest of his life until the day he died. ²⁴ 

[2:15]  ¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

[2:15]  ² tn Heb “and the sons of the prophets who were in Jericho, [who were standing] opposite, saw him and said.”

[2:15]  ³ tn Heb “the spirit of Elijah.”

[4:10]  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.”

[4:10]  ⁵ tn Heb “and let’s put there for him.”

[6:10]  ⁷ tn The vav + perfect here indicates action contemporary with the preceding main verb (“sent”). See IBHS 533-34 §32.2.3e.

[6:10]  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.”

[8:7]  ¹⁰ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

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

[8:10]  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 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.

[8:14]  ¹⁶ tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.

[8:14]  ¹⁷ tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.

[8:18]  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.”

[8:18]  ²⁰ tn Heb “in the eyes of.”

[9:1]  ²² tn Heb “one of the sons of the prophets.”

[9:1]  ²³ tn Or “flask.”

[10:8]  ²⁵ tn Heb “him”; the referent (Jehu) has been specified in the translation for clarity.

[10:8]  ²⁶ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[23:18]  ²⁸ tn Heb “he”; the referent (the king) has been specified in the translation for clarity.

[23:18]  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.

[24:1]  ³¹ tn Heb “In his days.”

[24:1]  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.

[24:1]  ³³ tn The Hebrew text has “and he turned and rebelled against him.”

[25:30]  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.