2 Kings 4:32

4:32 When Elisha arrived at the house, there was ¹  the child lying dead on his bed.

2 Kings 4:16

4:16 He said, “About this time next year ²  you will be holding a son.” She said, “No, my master! O prophet, do not lie to your servant!”

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 9:16

9:16 Jehu drove his chariot ³  to Jezreel, for Joram was recuperating ⁴  there. (Now King Ahaziah of Judah had come down to visit ⁵  Joram.)

2 Kings 9:12

9:12 But they said, “You’re lying! Tell us what he said.” So he told them what he had said. He also related how he had said, ⁶  “This is what the Lord says, ‘I have designated you as king over Israel.’”

2 Kings 1:16

1:16 Elijah ⁷  said to the king, ⁸  “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! ⁹  Therefore you will not leave the bed you lie on, for you will certainly die.’” ¹⁰ 

2 Kings 1:6

1:6 They replied, ¹¹  “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. ¹²  Therefore you will not leave the bed you lie on, for you will certainly die.”’”

2 Kings 9:37

9:37 Jezebel’s corpse will be like manure on the surface of the ground in the plot of land at Jezreel. People will not be able to even recognize her.’” ¹³ 

2 Kings 10:25

10:25 When he finished offering the burnt sacrifice, Jehu ordered the royal guard ¹⁴  and officers, “Come in and strike them down! Don’t let any escape!” So the royal guard and officers struck them down with the sword and left their bodies lying there. ¹⁵  Then they entered the inner sanctuary of the temple of Baal. ¹⁶ 

[4:32]  ¹ tn Heb “look.”

[4:16]  ² tn Heb “at this appointed time, at the time [when it is] reviving.” For a discussion of the second phrase see M. Cogan and H. Tadmor, II Kings (AB), 57.

[9:16]  ³ tn Heb “rode [or, ‘mounted’] and went.”

[9:16]  ⁴ tn Heb “lying down.”

[9:16]  ⁵ tn Heb “to see.”

[9:12]  ⁴ tn Heb “So he said, ‘Like this and like this he said to me, saying.’” The words “like this and like this” are probably not a direct quote of Jehu’s words to his colleagues. Rather this is the narrator’s way of avoiding repetition and indicating that Jehu repeated, or at least summarized, what the prophet had said to him.

[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).

[9:37]  ⁷ tn Heb “so that they will not say, ‘This is Jezebel.’”

[10:25]  ⁸ tn Heb “runners.”

[10:25]  ⁹ tn Heb “and they threw.” No object appears. According to M. Cogan and H. Tadmor (II Kings [AB], 116), this is an idiom for leaving a corpse unburied.

[10:25]  ¹⁰ tn Heb “and they came to the city of the house of Baal.” It seems unlikely that a literal city is meant. Some emend עִיר (’ir), “city,” to דְּבִיר (dÿvir) “holy place,” or suggest that עִיר is due to dittography of the immediately preceding עַד (’ad) “to.” Perhaps עִיר is here a technical term meaning “fortress” or, more likely, “inner room.”