Discovery Box2 Kings 8:10
Context8:10 Elisha said to him, “Go and tell him, ‘You will surely recover,’ 1 but the Lord has revealed to me that he will surely die.”
2 Kings 8:14
Context8:14 He left Elisha and went to his master. Ben Hadad 2 asked him, “What did Elisha tell you?” Hazael 3 replied, “He told me you would surely recover.”
2 Kings 8:5
Context8:5 While Gehazi 4 was telling the king how Elisha 5 had brought the dead back to life, the woman whose son he had brought back to life came to ask the king for her house and field. 6 Gehazi said, “My master, O king, this is the very woman and this is her son whom Elisha brought back to life!”
2 Kings 20:7
Context20:7 Isaiah ordered, “Get a fig cake.” So they did as he ordered 7 and placed it on the ulcerated sore, and he recovered. 8
2 Kings 7:4
Context7:4 If we go into the city, we’ll die of starvation, 9 and if we stay here we’ll die! So come on, let’s defect 10 to the Syrian camp! If they spare us, 11 we’ll live; if they kill us – well, we were going to die anyway.” 12
2 Kings 4:7
Context4:7 She went and told the prophet. 13 He said, “Go, sell the olive oil. Repay your creditor, and then you and your sons can live off the rest of the profit.”
2 Kings 11:12
Context11:12 Jehoiada 14 led out the king’s son and placed on him the crown and the royal insignia. 15 They proclaimed him king and poured olive oil on his head. 16 They clapped their hands and cried out, “Long live the king!”
2 Kings 14:17
Context14:17 King Amaziah son of Joash of Judah lived for fifteen years after the death of King Jehoash son of Jehoahaz of Israel.
2 Kings 1:2
Context1:2 Ahaziah fell through a window lattice in his upper chamber in Samaria 17 and was injured. He sent messengers with these orders, 18 “Go, ask 19 Baal Zebub, 20 the god of Ekron, if I will survive this injury.”
2 Kings 5:7
Context5:7 When the king of Israel read the letter, he tore his clothes and said, “Am I God? Can I kill or restore life? Why does he ask me to cure a man of his skin disease? 21 Certainly you must see that he is looking for an excuse to fight me!” 22
2 Kings 8:1
Context8:1 Now Elisha advised the woman whose son he had brought back to life, “You and your family should go and live somewhere else for a while, 23 for the Lord has decreed that a famine will overtake the land for seven years.”
2 Kings 8:8-9
Context8:8 So the king told Hazael, “Take a gift 24 and go visit the prophet. Request from him an oracle from the Lord. Ask him, 25 ‘Will I recover from this sickness?’” 8:9 So Hazael went to visit Elisha. 26 He took along a gift, 27 as well as 28 forty camel loads of all the fine things of Damascus. When he arrived, he stood before him and said, “Your son, 29 King Ben Hadad of Syria, has sent me to you with this question, 30 ‘Will I recover from this sickness?’”
2 Kings 13:21
Context13:21 One day some men 31 were burying a man when they spotted 32 a raiding party. So they threw the dead man 33 into Elisha’s tomb. When the body 34 touched Elisha’s bones, the dead man 35 came to life and stood on his feet.
2 Kings 18:32
Context18:32 until I come and take you to a land just like your own – a land of grain and new wine, a land of bread and vineyards, a land of olive trees and honey. Then you will live and not die. Don’t listen to Hezekiah, for he is misleading you when he says, “The Lord will rescue us.”
2 Kings 20:1
Context20:1 In those days Hezekiah was stricken with a terminal illness. 36 The prophet Isaiah son of Amoz visited him and told him, “This is what the Lord says, ‘Give your household instructions, for you are about to die; you will not get well.’” 37
2 Kings 10:19
Context10:19 So now, bring to me all the prophets of Baal, as well as all his servants and priests. 38 None of them must be absent, for I am offering a great sacrifice to Baal. Any of them who fail to appear will lose their lives.” But Jehu was tricking them 39 so he could destroy the servants of Baal.
[8:10] 1 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
[8:14] 2 tn Heb “he”; the referent (Ben Hadad) has been specified in the translation for clarity.
[8:14] 3 tn Heb “he”; the referent (Hazael) has been specified in the translation for clarity.
[8:5] 3 tn Heb “he”; the referent (Gehazi) has been specified in the translation for clarity.
[8:5] 4 tn Heb “he”; the referent (Elisha) has been specified in the translation for clarity.
[8:5] 5 tn Heb “and look, the woman whose son he had brought back to life was crying out to the king for her house and her field.”
[20:7] 4 tn Heb “and they got [a fig cake].”
[20:7] 5 tn Heb “and he lived.”
[7:4] 5 tn Heb “If we say, ‘We will enter the city,’ the famine is in the city and we will die there.”
[7:4] 7 tn Heb “keep us alive.”
[7:4] 8 tn Heb “we will die.” The paraphrastic translation attempts to bring out the logical force of their reasoning.
[4:7] 6 tn Heb “man of God” (also in vv. 16, 22, 25, 27 [twice]).
[11:12] 7 tn Heb “he”; the referent (Jehoiada) has been specified in the translation for clarity.
[11:12] 8 tn The Hebrew term עֵדוּת (’edut) normally means “witness” or “testimony.” Here it probably refers to some tangible symbol of kingship, perhaps a piece of jewelry such as an amulet or neck chain. See the discussion in M. Cogan and H. Tadmor, II Kings (AB), 128. Some suggest that a document is in view, perhaps a copy of the royal protocol or of the stipulations of the Davidic covenant. See HALOT 790-91 s.v. עֵדוּת.
[11:12] 9 tn Or “they made him king and anointed him.”
[1:2] 8 map For location see Map2 B1; Map4 D3; Map5 E2; Map6 A4; Map7 C1.
[1:2] 9 tn Heb “and he sent messengers and said to them.”
[1:2] 10 tn That is, “seek an oracle from.”
[1:2] 11 sn Apparently Baal Zebub refers to a local manifestation of the god Baal at the Philistine city of Ekron. The name appears to mean “Lord of the Flies,” but it may be a deliberate scribal corruption of Baal Zebul, “Baal, the Prince,” a title known from the Ugaritic texts. For further discussion and bibliography, see HALOT 261 s.v. זְבוּב בַּעַל and M. Cogan and H. Tadmor, II Kings (AB), 25.
[5:7] 9 tn Heb “Am I God, killing and restoring life, that this one sends to me to cure a man from his skin disease?” In the Hebrew text this is one lengthy rhetorical question, which has been divided up in the translation for stylistic reasons.
[5:7] 10 tn Heb “Indeed, know and see that he is seeking an occasion with respect to me.”
[8:1] 10 tn Heb “Get up and go, you and your house, and live temporarily where you can live temporarily.”
[8:8] 11 tn The Hebrew text also has “in your hand.”
[8:8] 12 tn Heb “Inquire of the
[8:9] 12 tn Heb “him”; the referent (Elisha) has been specified in the translation for clarity.
[8:9] 13 tn The Hebrew text also has “in his hand.”
[8:9] 14 tn Heb “and.” It is possible that the conjunction is here explanatory, equivalent to English “that is.” In this case the forty camel loads constitute the “gift” and one should translate, “He took along a gift, consisting of forty camel loads of all the fine things of Damascus.”
[8:9] 15 sn The words “your son” emphasize the king’s respect for the prophet.
[13:21] 13 tn Heb “and it so happened [that] they.”
[13:21] 14 tn Heb “and look, they saw.”
[13:21] 15 tn Heb “the man”; the adjective “dead” has been supplied in the translation for clarity.
[13:21] 17 tn Heb “he”; the referent (the dead man) has been specified in the translation for clarity. Otherwise the reader might think it was Elisha rather than the unnamed dead man who came back to life.
[20:1] 14 tn Heb “was sick to the point of dying.”
[20:1] 15 tn Heb “will not live.”
[10:19] 15 tn Heb “and now, all the prophets of Baal, all his servants and all his priests summon to me.”
