2 Kings 4:21

4:21 She went up and laid him down on the prophet’s ¹  bed. She shut the door behind her and left.

2 Kings 4:32

4:32 When Elisha arrived at the house, there was ²  the child lying dead on his bed.

2 Kings 1:4

1:4 Therefore this is what the Lord says, “You will not leave the bed you lie on, for you will certainly die!”’” So Elijah went on his way.

2 Kings 4:10

4:10 Let’s make a small private upper room ³  and furnish it with ⁴  a bed, table, chair, and lamp. When he visits us, he can stay there.”

2 Kings 11:2

11:2 So Jehosheba, the daughter of King Joram and sister of Ahaziah, took Ahaziah’s son Joash and sneaked ⁵  him away from the rest of the royal descendants who were to be executed. She hid him and his nurse in the room where the bed covers were stored. ⁶  So he was hidden from Athaliah and escaped execution. ⁷ 

2 Kings 1:16

1:16 Elijah ⁸  said to the king, ⁹  “This is what the Lord says, ‘You sent messengers to seek an oracle from Baal Zebub, the god of Ekron. You must think there is no God in Israel from whom you can seek an oracle! ¹⁰  Therefore you will not leave the bed you lie on, for you will certainly die.’” ¹¹ 

2 Kings 1:6

1:6 They replied, ¹²  “A man came up to meet us. He told us, “Go back to the king who sent you and tell him, ‘This is what the Lord says: “You must think there is no God in Israel! That explains why you are sending for an oracle from Baal Zebub, the god of Ekron. ¹³  Therefore you will not leave the bed you lie on, for you will certainly die.”’”

[4:21]  ¹ tn Heb “man of God’s.”

[4:32]  ² tn Heb “look.”

[4:10]  ³ 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]  ⁴ tn Heb “and let’s put there for him.”

[11:2]  ⁴ tn Heb “stole.”

[11:2]  ⁵ tn Heb “him and his nurse in an inner room of beds.” The verb is missing in the Hebrew text. The parallel passage in 2 Chr 22:11 has “and she put” at the beginning of the clause. M. Cogan and H. Tadmor (II Kings [AB], 126) regard the Chronicles passage as an editorial attempt to clarify the difficulty of the original text. They prefer to take “him and his nurse” as objects of the verb “stole” and understand “in the bedroom” as the place where the royal descendants were executed. The phrase בַּחֲדַר הַמִּטּוֹת (bakhadar hammittot), “an inner room of beds,” is sometimes understood as referring to a bedroom (HALOT 293 s.v. חֶדֶר), though some prefer to see here a “room where the covers and cloths were kept for the beds (HALOT 573 s.v. מִטָּת). In either case, it may have been a temporary hideout, for v. 3 indicates that the child hid in the temple for six years.

[11:2]  ⁶ tn Heb “and they hid him from Athaliah and he was not put to death.” The subject of the plural verb (“they hid”) is probably indefinite.

[1:16]  ⁵ tn Heb “he”; the referent (Elijah) has been specified in the translation for clarity.

[1:16]  ⁶ tn Heb “him”; the referent (the king) has been specified in the translation for clarity.

[1:16]  ⁷ tn Heb “Because you sent messengers to inquire of Baal Zebub, the god of Ekron, is there no God in Israel to inquire of his word?”

[1:16]  ⁸ sn For the third time in this chapter we read the Lord’s sarcastic question to king and the accompanying announcement of judgment. The repetition emphasizes one of the chapter’s main themes. Israel’s leaders should seek guidance from their own God, not a pagan deity, for Israel’s sovereign God is the one who controls life and death.

[1:6]  ⁶ tn Heb “said to him.”

[1:6]  ⁷ 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).