2 Kings 3:12

3:12 Jehoshaphat said, “The Lord speaks through him.” ¹  So the king of Israel and Jehoshaphat and the king of Edom went down to visit him.

2 Kings 2:16

2:16 They said to him, “Look, there are fifty capable men with your servants. Let them go and look for your master, for the wind sent from the Lord ²  may have carried him away and dropped him on one of the hills or in one of the valleys.” But Elisha ³  replied, “Don’t send them out.”

2 Kings 4:2

4:2 Elisha said to her, “What can I do for you? Tell me, what do you have in the house?” She answered, “Your servant has nothing in the house except a small jar of olive oil.”

2 Kings 5:8

5:8 When Elisha the prophet ⁴  heard that the king had torn his clothes, he sent this message to the king, “Why did you tear your clothes? Send him ⁵  to me so he may know there is a prophet in Israel.”

2 Kings 9:15

9:15 But King Joram had returned to Jezreel to recover from the wounds he received from the Syrians ⁶  when he fought against King Hazael of Syria. ⁷  Jehu told his supporters, ⁸  “If you really want me to be king, ⁹  then don’t let anyone escape from the city to go and warn Jezreel.”

2 Kings 10:23

10:23 Then Jehu and Jehonadab son of Rekab went to the temple of Baal. Jehu ¹⁰  said to the servants of Baal, “Make sure there are no servants of the Lord here with you; there must be only servants of Baal.” ¹¹ 

2 Kings 10:15

10:15 When he left there, he met ¹²  Jehonadab, son of Rekab, who had been looking for him. ¹³  Jehu greeted him and asked, ¹⁴  “Are you as committed to me as I am to you?” ¹⁵  Jehonadab answered, “I am!” Jehu replied, “If so, give me your hand.” ¹⁶  So he offered his hand and Jehu ¹⁷  pulled him up into the chariot.

[3:12]  ¹ tn Heb “the word of the Lord is with him.”

[2:16]  ² tn Or “the spirit of the Lord.”

[2:16]  ³ tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.

[5:8]  ³ tn Heb “man of God” (also in vv. 15, 20).

[5:8]  ⁴ tn Heb “Let him come.”

[9:15]  ⁴ tn Heb “which the Syrians inflicted [on] him.”

[9:15]  ⁵ sn See 2 Kgs 8:28-29a.

[9:15]  ⁶ tn The words “his supporters” are added for clarification.

[9:15]  ⁷ tn Heb “If this is your desire.” נֶפֶשׁ (nefesh) refers here to the seat of the emotions and will. For other examples of this use of the word, see BDB 660-61 s.v.

[10:23]  ⁵ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.

[10:23]  ⁶ tn Heb “Search carefully and observe so that there are not here with you any servants of the Lord, only the servants of Baal.”

[10:15]  ⁶ tn Heb “found.”

[10:15]  ⁷ tn Heb “and he went from there and found Jehonadab son of Rekab [who was coming] to meet him.”

[10:15]  ⁸ tn Heb “and he blessed him and said to him.”

[10:15]  ⁹ tn Heb “Is there with your heart [what is] right, as my heart [is] with your heart?”

[10:15]  ¹⁰ 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.

[10:15]  ¹¹ tn Heb “he”; the referent (Jehu) has been specified in the translation for clarity.